The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
alexandrian/egyptian, cultural context, jews, living in	Ashbrook Harvey et al (2015) 115
egypt, ian	Frey and Levison (2014) 68, 87, 218
egypt/egyptian	Braund and Most (2004) 166, 172, 173 de Jáuregui et al. (2011) 35, 37, 55, 56, 57, 58, 64, 85, 108, 119, 169, 189, 285, 335, 358
egypt/egyptian, and cannibalism	Braund and Most (2004) 278
egypt/egyptian, roman egypt	Braund and Most (2004) 200
egypt/egyptians	Kingsley Monti and Rood (2022) 74, 77, 78, 105, 106, 108, 113, 119, 141, 143, 144, 146, 160, 165, 167, 170, 171, 172, 176, 212, 213, 214, 215, 217, 222, 249, 272 Marek (2019) 2, 74, 211, 212, 346, 401, 404
egypt/egyptians, aphrodite/urania and	Simon (2021) 255
egypt/egyptians, athena and	Simon (2021) 200
egypt/egyptians, demeter/eleusis and	Simon (2021) 96, 102
egypt/egyptians, dionysus and	Simon (2021) 301, 316
egypt/egyptians, perfumes and ointments, use of	Simon (2021) 129
egyptian	Bezzel and Pfeiffer (2021) 14, 17, 18, 19, 20, 21, 22, 23, 26, 27, 129 Dillon and Timotin (2015) 4, 18, 60, 67, 68, 69, 93, 94 Hachlili (2005) 32, 523 Kitzler (2015) 10, 45, 46, 50, 103, 108, 109, 112 Piotrkowski (2019) 2, 29, 119, 162, 166, 177, 179, 191, 194, 196, 200, 204, 212, 221, 225, 234, 244, 259, 261, 264, 286, 288, 297, 305, 329, 335, 363, 376, 377, 378, 423, 443 Toloni (2022) 17, 69, 93, 111, 139, 147, 148, 153, 155, 165, 166, 167, 169, 171, 173, 175, 176, 178, 207, 210, 215 Verhelst and Scheijnens (2022) 82
egyptian, alexandria sarapieion catacombs, sacred animals	Renberg (2017) 333, 334, 336
egyptian, allegorical approach	Griffiths (1975) 28
egyptian, amasis	Papadodima (2022) 22
egyptian, amasis pharaoh	Steiner (2001) 126, 127, 129
egyptian, ammonius monk	Hahn Emmel and Gotter (2008) 107
egyptian, ancient egypt, egypt	Bernabe et al (2013) 256
egyptian, and phoenician traditions about heracles, traditions	Papadodima (2022) 25
egyptian, anubis, god	Bay (2022) 36
egyptian, aramaic	Toloni (2022) 169, 210
egyptian, archives	Papadodima (2022) 25
egyptian, armant bucheion catacombs, sacred animals	Renberg (2017) 424
egyptian, art	Papadodima (2022) 21
egyptian, artists satyrplay/satyr drama, and, technitai	Csapo (2022) 78
egyptian, artworks	Papadodima (2022) 21
egyptian, ascetics	Poorthuis and Schwartz (2014) 223
egyptian, associated with oracle of the lamb, voice-oracles	Renberg (2017) 596, 597
egyptian, association, alexandria, ptolemais, technitai, artists of dionysus, cyprus	Csapo (2022) 38, 39, 40, 42, 43, 45, 46, 52, 78
egyptian, atum god	Hahn Emmel and Gotter (2008) 170
egyptian, aḥiqar, episode, mission	Toloni (2022) 165, 166, 171, 175
egyptian, aḥiqar, versions	Toloni (2022) 173
egyptian, background of ambrosiaster	Lunn-Rockliffe (2007) 16, 34, 49, 50
egyptian, background/provenance/origin	Piotrkowski (2019) 6, 9, 177, 211, 214, 217, 226, 234, 264, 268, 272, 306, 322, 341, 388
egyptian, belief in thessaly, gifts from	Griffiths (1975) 29, 136, 349
egyptian, bishops	Langworthy (2019) 99, 109, 114, 115 de Ste. Croix et al. (2006) 264, 301, 302, 310, 315, 316, 317
egyptian, calendar	Benefiel and Keegan (2016) 201
egyptian, campaign	Simmons(1995) 36, 40
egyptian, campaign gabinius, of supported by jewish state	Udoh (2006) 29
egyptian, campaign of gabinius	Udoh (2006) 80
egyptian, campaign, duval, y.	Simmons(1995) 7, 66, 101, 111
egyptian, campaign, jewish state, providing money, arms, troops for gabiniuss	Udoh (2006) 29
egyptian, christian sources exposing fraudulent oracles, voice-oracles	Renberg (2017) 576, 577, 578
egyptian, christian, annianus	Rizzi (2010) 129
egyptian, christian, antonius dioskorus	Rizzi (2010) 130
egyptian, christianity	Simmons(1995) 61
egyptian, christianity, early	Taylor and Hay (2020) 45, 47, 49, 50, 148, 149
egyptian, church, michael, archangel, claim of incubation at	Renberg (2017) 777
egyptian, chōra	Czajkowski et al (2020) 25, 27, 34, 36, 45, 50
egyptian, circumcision	Thiessen (2011) 7, 47, 52, 53, 54, 55, 56, 63
egyptian, city of sais	Papadodima (2022) 25
egyptian, civilisation	Papadodima (2022) 25
egyptian, claimed for abydos memnonion, voice-oracles	Renberg (2017) 594
egyptian, claimed for deir el-bahari, voice-oracles	Renberg (2017) 460, 472, 474, 584, 585
egyptian, claimed for elephantine shrine of espemet, voice-oracles	Renberg (2017) 550
egyptian, claimed for hössn niha temple a, voice-oracles	Renberg (2017) 586
egyptian, claimed for karanis temple of pnepheros and petesuchos, voice-oracles	Renberg (2017) 591, 592, 597, 599
egyptian, claimed for karnak temple of khonsu, voice-oracles	Renberg (2017) 580, 592, 594
egyptian, claimed for kom ombo temple of sobek and horus, voice-oracles	Renberg (2017) 594
egyptian, claimed for koptos temple of geb, voice-oracles	Renberg (2017) 574, 592, 601
egyptian, claimed for kysis temple of isis and sarapis, voice-oracles	Renberg (2017) 585, 586
egyptian, claimed for medinet habu ramesses iii mortuary temple, voice-oracles	Renberg (2017) 592, 594
egyptian, claimed for mendes great naos of banebdjed, voice-oracles	Renberg (2017) 594
egyptian, claimed for mons claudianus sarapieion, voice-oracles	Renberg (2017) 586
egyptian, claimed for philae temple of isis, voice-oracles	Renberg (2017) 592
egyptian, claimed for qaṣr qârûn unidentified temple, voice-oracles	Renberg (2017) 591, 592
egyptian, claimed for siwa ammoneion, voice-oracles	Renberg (2017) 579, 580, 581, 583, 584, 596, 597
egyptian, claimed for temple of dendur, voice-oracles	Renberg (2017) 599
egyptian, collection, university of pisa	Amendola (2022) 10
egyptian, colonies	Gruen (2011) 226
egyptian, control over the levant	Heymans (2021) 218
egyptian, cult	Benefiel and Keegan (2016) 70
egyptian, cult images	Steiner (2001) 301
egyptian, cult in rome and roman empire	Taylor and Hay (2020) 17, 18
egyptian, cult officials, identified as demotic ı҆rı҆-ʿꜣ pastophoroi, gatekeeper	Renberg (2017) 483, 719, 720
egyptian, cult pastophoroi officials, and dream interpretation	Renberg (2017) 719, 720, 721, 722, 723, 724, 725, 726, 730, 733
egyptian, cult pastophoroi officials, distinct from priests	Renberg (2017) 720
egyptian, cult pastophoroi officials, earning private commissions	Renberg (2017) 724, 730, 731
egyptian, cult pastophoroi officials, functions of pastophoria	Renberg (2017) 722, 723
egyptian, cult pastophoroi officials, general duties	Renberg (2017) 376, 720
egyptian, cult pastophoroi officials, in apuleiuss metamor-phoses	Renberg (2017) 419, 420
egyptian, cult pastophoroi officials, in western thebes	Renberg (2017) 476
egyptian, cult pastophoroi officials, medical knowledge	Renberg (2017) 444, 725, 726
egyptian, cult pastophoroi officials, outside of egypt	Renberg (2017) 720, 726
egyptian, cult pastophoroi officials, pastophoria at specific sanctuaries	Renberg (2017) 419, 420, 722
egyptian, cult pastophoroi officials, periods of service and sizes of staffs	Renberg (2017) 723, 724, 730
egyptian, cult practice, hymn, in	Stavrianopoulou (2013) 161
egyptian, cult, homer, depiction in	Taylor and Hay (2020) 18
egyptian, cults in italy	Griffiths (1975) 343
egyptian, cults in italy, cassius dio, on egyptians, and	Isaac (2004) 365
egyptian, cults in rome, cassius dio and the	Bricault et al. (2007) 100
egyptian, cults in rome, juvenal, satirizes	Isaac (2004) 364
egyptian, cults, aurelius, marcus, and	Griffiths (1975) 190
egyptian, cults, hadrian, and	Griffiths (1975) 190, 262, 328
egyptian, cults, octavian, and	Santangelo (2013) 260
egyptian, culture	Papadodima (2022) 25
egyptian, culture and religion	Eidinow and Kindt (2015) 12, 13, 123, 131, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 151, 219, 220, 236, 372, 437, 439, 622, 623, 624, 625
egyptian, culture, artapanus, hellenistic jewish historian, synthesizer of judaism and	Feldman (2006) 144
egyptian, culture, hecataeus of abdera	Potter Suh and Holladay (2021) 15
egyptian, culture, hecataeus of abdera, antiquity of	Potter Suh and Holladay (2021) 15
egyptian, customs	Gruen (2011) 77, 109, 110, 111 Papadodima (2022) 126
egyptian, danaids/danaus/fiancés of the danaids	Papadodima (2022) 16, 24, 110
egyptian, dedicatory objects, anatomical, egypt and cults of origin	Renberg (2017) 267, 350, 351, 352, 353, 409, 443, 444
egyptian, deir oracles el-medîna, oracle of amenhotep i	Renberg (2017) 82, 448, 595, 596, 736
egyptian, deities	Hitch (2017) 70 Neusner Green and Avery-Peck (2022) 128 Piotrkowski (2019) 303, 304, 305, 341, 346, 409, 418
egyptian, deities and heroes by artapanus, moses, elevation above	Ashbrook Harvey et al (2015) 113, 114, 115
egyptian, deities, pliny the elder, and	Manolaraki (2012) 127, 130, 131, 201, 202, 205, 215
egyptian, deities, sophia, investigates	Manolaraki (2012) 189, 190, 198, 199, 200, 201, 202, 203, 204, 205, 206
egyptian, deity, anubis	Stavrianopoulou (2013) 156
egyptian, deity, apis	Manolaraki (2012) 30, 34, 35, 131, 166, 189, 190, 198, 199, 202, 204, 205, 206 Stavrianopoulou (2013) 119, 120, 121, 122, 133, 135, 161
egyptian, deity, hathor	Manolaraki (2012) 143, 192, 225, 230
egyptian, deity, osiris	Manolaraki (2012) 19, 20, 33, 34, 63, 92, 123, 166, 176, 215, 225, 230, 252, 253, 254, 255, 256
egyptian, deity, wadjet	Manolaraki (2012) 255
egyptian, demotic terms for burial sites, sacred animals	Renberg (2017) 396, 415
egyptian, desert	Poorthuis and Schwartz (2014) 77, 206, 221, 224, 262
egyptian, desert, juvenal, on a quarrel in the	Isaac (2004) 364
egyptian, diaspora	Piotrkowski (2019) 8, 16, 34, 162, 189, 233, 237, 247, 275, 284, 289, 290, 291, 313, 315, 322, 336, 352, 394, 404, 408, 412, 413, 415
egyptian, diaspora, judaism, in	Ashbrook Harvey et al (2015) 115
egyptian, diet	Jouanna (2012) 11
egyptian, dionysos, in relation with egypt/, gods	Bricault et al. (2007) 373
egyptian, divine honors, egypt, moses recipient of	Potter Suh and Holladay (2021) 105, 161
egyptian, divinized mortals, religion, christian, comparison of saints with greek and	Renberg (2017) 749
egyptian, doctor	Jouanna (2012) 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20
egyptian, dream dream interpreter/oneiromancer, ḫartibi interpreters, ḥry-tp.w, in assyrian royal court	Renberg (2017) 719
egyptian, dreams, in literature, asklepios epiphany in literary papyrus	Renberg (2017) 430
egyptian, dreams, in literature, bentresh stele	Renberg (2017) 89
egyptian, dreams, in literature, blinding of pharaoh	Renberg (2017) 91
egyptian, dreams, in literature, book of thoth	Renberg (2017) 502, 503
egyptian, dreams, in literature, chaeremons alternate version of exodus story	Renberg (2017) 89
egyptian, dreams, in literature, doomed prodigy son	Renberg (2017) 610
egyptian, dreams, in literature, famine stele	Renberg (2017) 89
egyptian, dreams, in literature, in royal pseudepigrapha and demotic narratives	Renberg (2017) 84, 85, 88, 89, 90, 91
egyptian, dreams, in literature, instruction of king amenemhet	Renberg (2017) 86
egyptian, dreams, in literature, king wenamun and the kingdom of lihyan	Renberg (2017) 97, 510, 511, 610
egyptian, dreams, in literature, setna ii	Renberg (2017) 79, 502, 607, 608, 609, 623
egyptian, ebers papyrus, medical texts	Renberg (2017) 359, 360
egyptian, education, moses	Potter Suh and Holladay (2021) 201
egyptian, egypt	Bernabe et al (2013) 134, 135, 148, 243, 250, 251, 252, 253, 254, 255, 256, 257, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 438, 453, 457, 459, 464, 471, 550, 557 Corrigan and Rasimus (2013) 38, 59, 65, 66, 67, 123, 227, 262, 276, 342, 346, 382, 435, 540, 617 Faßbeck and Killebrew (2016) 50, 51, 81, 312, 322, 324, 325, 326, 337, 365, 427, 431 Graf and Johnston (2007) 50, 76, 142, 146, 148, 153, 154, 159, 174, 175, 177, 178 Lampe (2003) 43, 55, 84, 237, 242, 249, 269, 315, 322, 324, 325, 391 Novenson (2020) 26, 35, 37, 38, 41, 48, 54, 55, 56, 57, 59, 204, 224, 230, 240, 243, 279, 282, 284, 285, 299 Tuori (2016) 1, 60, 92, 244, 246, 256, 258, 288
egyptian, egypt, poetry, song of songs and	Lieber (2014) 25
egyptian, elements	Griffiths (1975) 351
egyptian, elite mobility, travel	Huebner (2018) 110, 112, 113
egyptian, embassy to, gaius	Niehoff (2011) 177
egyptian, embassy, julian the apostate, and an	Isaac (2004) 366
egyptian, equivalent of athena	Papadodima (2022) 25
egyptian, ethnicity, thotortaios, son of pachoy, servant at karnak	Renberg (2017) 502
egyptian, eustathios, man, maybe christian	Rizzi (2010) 128
egyptian, evidence, shepherds, nature of	Huebner (2018) 122
egyptian, evidence, widowhood, either sex	Huebner and Laes (2019) 322, 323
egyptian, experience, domitian, emperor, controls celer’s	Manolaraki (2012) 185, 195, 196, 198, 199, 202, 203, 204, 211, 216, 218
egyptian, ezekiel, tragedian, moses’s killing an	Potter Suh and Holladay (2021) 56
egyptian, fabric manufacture	Goldman (2013) 32, 33, 62
egyptian, figures, on vase of gold	Griffiths (1975) 11, 232
egyptian, figuring animals, ostraca	Griffiths (1975) 27
egyptian, funerary symbolism, stars, on cloak of isis, in	Griffiths (1975) 143
egyptian, god seth, famine, association with	Salvesen et al (2020) 294, 296
egyptian, god seth, plague, association with	Salvesen et al (2020) 294, 296
egyptian, god, ammon	Rizzi (2010) 127
egyptian, god, apis	Rizzi (2010) 29, 115, 116, 121, 131
egyptian, god, harpokrates hecate, statue of	Hahn Emmel and Gotter (2008) 166
egyptian, god, osirapis	Rizzi (2010) 121
egyptian, god, osiris	Rizzi (2010) 29, 121, 139
egyptian, god, serapis	Rizzi (2010) 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 142, 143, 144, 145, 146, 147, 148, 149, 150
egyptian, goddess, isis	Rizzi (2010) 116, 122, 125, 127, 128, 137, 138, 139, 142, 143, 144, 145, 146, 147, 148, 149, 150
egyptian, gods as healers, anchialos	Renberg (2017) 331, 369
egyptian, gods as healers, lesbos	Renberg (2017) 331, 369
egyptian, gods as, theoi soteres	Jim (2022) 87, 88, 209
egyptian, gods, artemidorus, dreams of	Renberg (2017) 390
egyptian, gods, epidauros asklepieion	Renberg (2017) 345
egyptian, gods, epidauros asklepieion, temple of	Renberg (2017) 344, 367
egyptian, gods, gods	Trapp et al (2016) 86
egyptian, gods, hygieia, and	Renberg (2017) 345
egyptian, gods, msḏr-sḏm, the ear that epithets, for listens	Renberg (2017) 435
egyptian, gods, nb epithets, for, lord	Renberg (2017) 471
egyptian, gods, oracles, of	Mikalson (2003) 180, 181, 186, 188, 236
egyptian, gods, pergamon asklepieion	Renberg (2017) 345, 346
egyptian, gods, pꜣ ʿꜣ pꜣ ʿꜣ pꜣ ʿꜣ, thrice epithets, for great	Renberg (2017) 439, 440
egyptian, gods, wr.t ḥkꜣ.w, rich/great of epithets, for magic	Renberg (2017) 359, 368
egyptian, gods, ḏd-ḥr-pꜣ-hb, the face of the ibis epithets, for speaks	Renberg (2017) 548
egyptian, godthoth	Papadodima (2022) 26
egyptian, grammar	Ward (2022) 63, 64, 65, 66, 67
egyptian, greek, and gods roman, ammon	Edelmann-Singer et al (2020) 115
egyptian, greek, and gods roman, aphrodite	Edelmann-Singer et al (2020) 141, 198
egyptian, greek, and gods roman, apollon	Edelmann-Singer et al (2020) 49, 111, 112, 121, 124, 128, 141, 152
egyptian, greek, and gods roman, ares	Edelmann-Singer et al (2020) 141, 198
egyptian, greek, and gods roman, artemis	Edelmann-Singer et al (2020) 154
egyptian, greek, and gods roman, asclepius	Edelmann-Singer et al (2020) 129, 141, 148, 254
egyptian, greek, and gods roman, athena	Edelmann-Singer et al (2020) 129, 139, 141, 158, 161
egyptian, greek, and gods roman, dionysus	Edelmann-Singer et al (2020) 129, 135
egyptian, greek, and gods roman, fortuna	Edelmann-Singer et al (2020) 70, 108, 258
egyptian, greek, and gods roman, ge	Edelmann-Singer et al (2020) 118
egyptian, greek, and gods roman, hephaistos	Edelmann-Singer et al (2020) 41, 198
egyptian, greek, and gods roman, hera	Edelmann-Singer et al (2020) 135, 139, 141
egyptian, greek, and gods roman, hermes	Edelmann-Singer et al (2020) 65, 139
egyptian, greek, and gods roman, jupiter ammon	Edelmann-Singer et al (2020) 253
egyptian, greek, and gods roman, jupiter/jove	Edelmann-Singer et al (2020) 245, 254
egyptian, greek, and gods roman, minerva	Edelmann-Singer et al (2020) 245
egyptian, greek, and gods roman, momos	Edelmann-Singer et al (2020) 99
egyptian, greek, and gods roman, osiris	Edelmann-Singer et al (2020) 22, 23, 27, 33
egyptian, greek, and gods roman, poseidon	Edelmann-Singer et al (2020) 54
egyptian, greek, and gods roman, sarapis	Edelmann-Singer et al (2020) 128, 129, 131, 132, 142, 143, 145
egyptian, greek, and gods roman, seth	Edelmann-Singer et al (2020) 27
egyptian, greek, and gods roman, tyche	Edelmann-Singer et al (2020) 70
egyptian, greek, and gods roman, venus	Edelmann-Singer et al (2020) 85, 253
egyptian, greek, and gods roman, zeus	Edelmann-Singer et al (2020) 46, 49, 55, 62, 66, 106, 118, 141, 143, 149
egyptian, harpokrates god	Hahn Emmel and Gotter (2008) 172
egyptian, harsiesis priest	Renberg (2017) 99, 508, 613, 741, 742
egyptian, heka magic	Luck (2006) 13
egyptian, hellenization of institutions, in herodotus	Manolaraki (2012) 143, 176, 202, 255, 261
egyptian, hellenization of institutions, in philostratus	Manolaraki (2012) 259, 260, 261, 262, 272, 273, 277, 278, 279, 283
egyptian, hellenization of institutions, in plutarch	Manolaraki (2012) 20, 252, 253, 254, 255, 256, 257
egyptian, hellenization of institutions, in statius	Manolaraki (2012) 196, 197, 198, 199, 200, 201, 202
egyptian, hemerological/astrological text, astrology and astrologers	Renberg (2017) 742
egyptian, hermes the	Rutledge (2012) 109
egyptian, hierophants	Dignas Parker and Stroumsa (2013) 155
egyptian, historian, manetho	Stavrianopoulou (2013) 120, 121
egyptian, hymns, -	Bortolani et al (2019) 134, 135, 140, 141, 194, 242, 253
egyptian, incubation contrasted with greek, incubation	Renberg (2017) 17, 18
egyptian, incubation, terms for incubation structures	Renberg (2017) 18
egyptian, institutions, plutarch, hellenizes	Manolaraki (2012) 20, 252, 253, 254, 255, 256, 257, 261, 307
egyptian, instruction genre	Damm (2018) 29, 31, 32, 48
egyptian, intellectual instruction genre, activity, growth of	Damm (2018) 205, 207
egyptian, jews	Goodman (2006) 55, 63, 65, 112, 222, 227
egyptian, jews to temple in jerusalem, loyalty of	Feldman (2006) 195
egyptian, jews to temple in jerusalem, loyalty to loyalty of rulers, josephus’ view of	Feldman (2006) 490, 491, 492, 493, 494, 495
egyptian, jews, in artapanus	Ashbrook Harvey et al (2015) 115
egyptian, jews, josephus, on	Salvesen et al (2020) 306, 314, 331, 337, 351, 353, 355, 356, 357, 358, 359, 360, 361, 362
egyptian, jews, translators, of lxx, were	Honigman (2003) 74, 138
egyptian, jews/jewry	Piotrkowski (2019) 3, 6, 8, 16, 69, 72, 162, 171, 173, 174, 175, 176, 177, 179, 183, 185, 188, 198, 201, 209, 210, 211, 222, 225, 229, 233, 237, 241, 242, 243, 244, 246, 249, 259, 263, 264, 265, 269, 275, 277, 281, 284, 291, 331, 336, 341, 351, 355, 356, 357, 360, 363, 400, 404, 406, 407, 408, 412, 413, 415, 423, 424, 431, 432, 433
egyptian, jews’ perspectives, jerusalem	Salvesen et al (2020) 354, 355, 356
egyptian, job, book of	Toloni (2022) 93
egyptian, journey, septimius severus	Pinheiro et al (2015) 147
egyptian, judaism	Piotrkowski (2019) 3, 223, 275, 404, 415
egyptian, judaism, knowledge of through artapanus	Ashbrook Harvey et al (2015) 112, 113, 114, 115
egyptian, judaism, moses kills an	Potter Suh and Holladay (2021) 56
egyptian, kalaseris, chlaina	Taylor and Hay (2020) 218
egyptian, king, ptolemy i soter	Rizzi (2010) 117
egyptian, king, ptolemy ii philadelphus	Rizzi (2010) 28, 30, 126
egyptian, king, ptolemy vi philometor	Rizzi (2010) 117
egyptian, king, sesostris	Bianchetti et al (2015) 7, 199
egyptian, kothos god	Hahn Emmel and Gotter (2008) 140
egyptian, lamps, in relation to gods	Bricault et al. (2007) 380
egyptian, language	Clackson et al. (2020) 7, 10, 17, 235, 238, 240, 241, 245, 249, 258, 259, 284 Tacoma (2016) 215, 217
egyptian, law	Sly (1990) 186
egyptian, laws	Huebner (2013) 133
egyptian, literature	Bortolani et al (2019) 6, 19, 29, 30, 31, 32, 33, 34, 35, 37, 40, 97, 139, 194, 202, 203, 205, 209, 211, 214, 215, 216, 220, 224, 225, 290
egyptian, literature, life of imhotep dreams, in unpublished	Renberg (2017) 89, 609, 720, 721, 741
egyptian, liturgy	Alvar Ezquerra (2008) 50, 214
egyptian, love, poetry	Kaplan (2015) 98
egyptian, magic	Janowitz (2002b) 60
egyptian, magic, ritual and religion	Bortolani et al (2019) 5, 6, 7, 8, 13, 17, 18, 19, 29, 31, 32, 33, 34, 35, 36, 37, 38, 39, 47, 95, 96, 97, 99, 100, 103, 117, 120, 122, 128, 129, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 155, 156, 157, 158, 159, 160, 161, 163, 164, 165, 166, 167, 177, 178, 181, 182, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 209, 210, 211, 212, 213, 214, 215, 216, 217, 220, 224, 225, 231, 234, 236, 238, 239, 241, 245, 253, 254, 255, 266, 267, 290
egyptian, magician, arnuphis	Manolaraki (2012) 228, 229
egyptian, man, agathos daimon	Rizzi (2010) 122, 128
egyptian, man, kronion	Rizzi (2010) 128
egyptian, man, neilos	Rizzi (2010) 128
egyptian, man, sabinus	Rizzi (2010) 128
egyptian, man, sempronius	Rizzi (2010) 131
egyptian, man, tasoucharion	Rizzi (2010) 128, 136
egyptian, martyrs	de Ste. Croix et al. (2006) 65, 66, 67, 131, 176, 178
egyptian, mary the jewess alchemist	Luck (2006) 438, 447, 455
egyptian, mathematics	Ebrey and Kraut (2022) 361, 365, 390
egyptian, medical texts	Renberg (2017) 75, 444
egyptian, medicinal plants, balanites aegyptiaca balsam	Taylor (2012) 315
egyptian, medicine	Jouanna (2012) 5, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
egyptian, medicine, diodorus of sicily, on	Jouanna (2012) 8, 11
egyptian, medicine, homer, on	Jouanna (2012) 8, 16
egyptian, medicine, medicine	Trapp et al (2016) 56
egyptian, medicine, priests	Jouanna (2012) 10
egyptian, memphis	Kaster(2005) 99
egyptian, min god	Hahn Emmel and Gotter (2008) 140, 142, 170, 172
egyptian, minor, omission of moses’s killing an	Potter Suh and Holladay (2021) 56
egyptian, moabite, intermarriage, to ammonite, or edomite men	Cohen (2010) 382
egyptian, moabite, intermarriage, to ammonite, or edomite women	Cohen (2010) 375
egyptian, monasticism	Cain (2013) 136, 212, 265
egyptian, motifs in domus aurea	Manolaraki (2012) 42
egyptian, motifs in domus flauia	Manolaraki (2012) 124
egyptian, murder, of	Gray (2021) 86, 102, 128
egyptian, myth	d, Hoine and Martijn (2017) 39
egyptian, name - sefantifanes, joseph, son of jacob the patriarch	Salvesen et al (2020) 101
egyptian, name/named/unnamed	Piotrkowski (2019) 177
egyptian, names	Papadodima (2022) 25
egyptian, naophoric priests	Hahn Emmel and Gotter (2008) 169, 170
egyptian, native	Piotrkowski (2019) 19, 72, 117, 119, 164, 167, 177, 179, 190, 200, 204, 209, 221, 224, 261, 268, 282, 284, 286, 288, 291, 297, 303, 304, 305, 306, 307, 309, 313, 338, 340, 343, 404, 408, 421
egyptian, near eastern parallels	Fishbane (2003) 45, 177
egyptian, neith, community, as a representation of	Pinheiro Bierl and Beck (2013) 254
egyptian, nome metropoleis	Stavrianopoulou (2006) 298
egyptian, noy, david	Nasrallah (2019) 207
egyptian, nt versions, middle	Doble and Kloha (2014) 258
egyptian, obelisk, augustus	Nasrallah (2019) 207
egyptian, of job and tobit, archetypes, babylonian or	Toloni (2022) 155
egyptian, of ten days, week	Griffiths (1975) 290
egyptian, on ship, paintings	Griffiths (1975) 260
egyptian, oracle of ahmose nefertari, divinized oracles queen	Renberg (2017) 82
egyptian, oracles elephantine, oracle of espemet	Renberg (2017) 548, 549, 550
egyptian, oracles elephantine, oracle of isis	Renberg (2017) 389, 613, 614
egyptian, oracles memphis, oracle of apis	Renberg (2017) 381, 416
egyptian, oracles talmis, oracle of mandoulis	Renberg (2017) 553, 554, 555, 556, 557, 558, 559, 560, 561
egyptian, oracles, institutional, -	Bortolani et al (2019) 158, 205
egyptian, paintings, on ship of isis	Griffiths (1975) 260
egyptian, pan, god	Mikalson (2003) 146, 184, 185, 187, 189
egyptian, papyrus	Griffiths (1975) 27, 285
egyptian, paul monk	Dignas Parker and Stroumsa (2013) 191
egyptian, periodic opening of necropolises to worshipers, sacred animals	Renberg (2017) 446, 743
egyptian, perspective, sarapis, from an	Stavrianopoulou (2013) 133, 135, 136, 143
egyptian, petosiris priest	Luck (2006) 372, 373, 375
egyptian, pharaoh, amenophys iii	Rizzi (2010) 58
egyptian, pharaoh, necho	Bianchetti et al (2015) 6, 39
egyptian, pharaoh, nectanebo	Bianchetti et al (2015) 116
egyptian, plagues	Gray (2021) 174, 175, 176
egyptian, poems, pain suffering, in babylonian and	Toloni (2022) 17, 69, 93, 111, 152, 155
egyptian, practices	Sommerstein and Torrance (2014) 148
egyptian, praesidia, prostitutes, in	Huebner and Laes (2019) 70
egyptian, previous scholarly challenges to voice oracle claims, voice-oracles	Renberg (2017) 576
egyptian, priest	Bezzel and Pfeiffer (2021) 14 Dillon and Timotin (2015) 18 Jouanna (2012) 10 Papadodima (2022) 25
egyptian, priest and chaeremon, tutor, to nero	Manolaraki (2012) 41, 107, 108, 109
egyptian, priest, boukolos	Rizzi (2010) 133
egyptian, priest, isidorus	Rizzi (2010) 131, 132, 133
egyptian, priest, moses, identified as	Salvesen et al (2020) 163
egyptian, priest/priesthood	Edelmann-Singer et al (2020) 13, 248, 263, 265
egyptian, priestesses at dodona, euripides, on	Eidinow (2007) 276
egyptian, priests	Bortolani et al (2019) 6, 8, 13, 18, 29, 36, 39, 95, 97, 134, 144, 145, 146, 200, 202, 210, 221 Dignas Parker and Stroumsa (2013) 3, 8, 96, 141, 145, 146, 158 Honigman (2003) 21, 28, 33 Kingsley Monti and Rood (2022) 78, 159, 212 Kraemer (2010) 68 Mueller (2002) 95
egyptian, priests adolescent	Dignas Parker and Stroumsa (2013) 3, 8, 96, 141, 145, 146, 158
egyptian, priests and priesthoods	Shannon-Henderson (2019) 109, 110, 111
egyptian, priests practices, meals	Taylor and Hay (2020) 11, 12, 13, 19, 22, 177
egyptian, priests, chaeremon the stoic, on the	Taylor and Hay (2020) 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 21, 22, 24, 30, 100, 114, 119, 126, 130, 140, 159, 164, 169, 173, 177, 179, 181, 183, 187, 189, 193, 196, 204, 205, 209, 212, 214, 239, 276, 282, 293, 302, 303, 304, 321
egyptian, priests, wisdom of	Dignas Parker and Stroumsa (2013) 159
egyptian, prophet, pachrates	Manolaraki (2012) 229, 230
egyptian, prophets as called by a god	Dignas Parker and Stroumsa (2013) 155
egyptian, provece, aristobulus	Potter Suh and Holladay (2021) 171
egyptian, proxy consultations, oracles	Renberg (2017) 613, 614
egyptian, ptolemy i, titulature, influence of	Jim (2022) 189
egyptian, qaṣr oracles ibrim, oracle of amun	Renberg (2017) 613
egyptian, queen, cleopatry	Rizzi (2010) 29
egyptian, queen, nitocris	Gera (2014) 71
egyptian, region	Toloni (2022) 69
egyptian, religion	Janowitz (2002) 3, 21, 42, 57
egyptian, religion traditional	Frede and Laks (2001) 210
egyptian, religion, altars, in	Hitch (2017) 259
egyptian, religion, augustus’ policy regarding	Isaac (2004) 358
egyptian, religion, bull's blood, in	Hitch (2017) 259
egyptian, religion, christians, on	Isaac (2004) 357
egyptian, religion, cows, taboo in	Hitch (2017) 259
egyptian, religion, disapproval of	Isaac (2004) 356, 357, 358, 362, 365
egyptian, religion, egypt, positive portrayal of	Potter Suh and Holladay (2021) 44
egyptian, religion, in flavian ideology	Ashbrook Harvey et al (2015) 103, 104
egyptian, religion, its influence in rome	Isaac (2004) 357, 358, 362
egyptian, religion, lamps, use in greek and	Renberg (2017) 308, 309, 411
egyptian, religion, pigs, in	Hitch (2017) 261, 262
egyptian, religion, plutarch, disapproves of	Isaac (2004) 362, 363
egyptian, religious practices	Kingsley Monti and Rood (2022) 167
egyptian, rites, chanting, in	Griffiths (1975) 186
egyptian, rule in the levant, late bronze	Heymans (2021) 135
egyptian, sacred animal necropolises and incubation, sacred animals	Renberg (2017) 333, 334, 414, 415, 418, 434, 435, 436, 445, 446, 447, 510
egyptian, sacred falcons of horus and dreams, sacred animals	Renberg (2017) 512
egyptian, sacred fish of neith, sacred animals	Renberg (2017) 742, 743
egyptian, sacrifice	Hitch (2017) 127, 253, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265
egyptian, sacrifice, holding an animal above the head, in	Hitch (2017) 260
egyptian, sacrifice, legs, in	Hitch (2017) 260
egyptian, sacrifice, symbolism, in	Hitch (2017) 265
egyptian, sacrificial rituals	Ekroth (2013) 63, 109, 110, 111
egyptian, saints and incubation, incubation, christian	Renberg (2017) 768, 769, 770, 772, 773, 774, 775, 776, 777
egyptian, sanctuary isis aretalogy, maroneia	Renberg (2017) 332, 351, 364, 365, 368, 369
egyptian, sanctuary isis maroneia aretalogy, priesthoods of sarapis and isis	Renberg (2017) 331, 332
egyptian, sanctuary lex sacra, isis, megalopolis	Renberg (2017) 244, 248
egyptian, sanctuary lex sacra, megalopolis	Renberg (2017) 244, 248
egyptian, sanctuary possibly oracular	Renberg (2017) 392
egyptian, sanctuary possibly oracular, waters potability	Renberg (2017) 289
egyptian, sanctuary, herculaneum, paintings with	Bricault et al. (2007) 474
egyptian, sanctuary, nemausus	Renberg (2017) 686
egyptian, sanctuary, thessalonika	Renberg (2017) 391
egyptian, sandals of papyrus	Griffiths (1975) 136
egyptian, saqqâra, oracles oracle, s?, of osorapis and isis	Renberg (2017) 416
egyptian, sarapieia, sarapis, question of therapeutic incubation at lesser	Renberg (2017) 340, 341, 342, 343
egyptian, scarab beetle and dung-ball oracle, sacred animals	Renberg (2017) 416
egyptian, scribe, amennakht, the	Carr (2004) 145
egyptian, scribes, temple, priestly	Lidonnici and Lieber (2007) 95
egyptian, sea	Lidonnici and Lieber (2007) 115, 116, 129
egyptian, separatism	Gruen (2011) 77, 85
egyptian, series in deuteronomy	Brooks (1983) 178, 191
egyptian, sesostris, pharaoh, founder of colchis	Manolaraki (2012) 148, 149, 150, 152, 156, 158, 160, 162
egyptian, shenoute of atripe abbot	Renberg (2017) 109, 755
egyptian, shrine of ionidai, phratry, isis	Papazarkadas (2011) 200
egyptian, shrines at sacred animal catacombs, sacred animals	Renberg (2017) 333, 334, 415, 435, 436, 443, 444, 445, 446, 510
egyptian, sites, hymns, inscribed, reuse of hymns opening lines at	Renberg (2017) 554
egyptian, slaves/slavery	Gruen (2020) 117
egyptian, sojourn narrative, diatribe, in	Birnbaum and Dillon (2020) 242
egyptian, sources	Griffiths (1975) 65
egyptian, speaking statues, voice-oracles	Renberg (2017) 382, 595, 596, 597, 598, 599, 600, 601
egyptian, stage, phoenicians, abraham’s	Potter Suh and Holladay (2021) 128, 129
egyptian, stelae, ears, and eyes, on	Griffiths (1975) 237
egyptian, stelae, eyes, votive, in delos, eyes and ears on	Griffiths (1975) 237
egyptian, stone naoi as source of voice-oracles voice-oracles, ?	Renberg (2017) 594, 595
egyptian, story of trojan war	Gruen (2011) 86, 87, 88, 89
egyptian, sun god, harachte-ra	Rizzi (2010) 119
egyptian, surgery	Jouanna (2012) 16
egyptian, tale	Papadodima (2022) 25
egyptian, temple	Piotrkowski (2019) 164, 167, 191, 209, 282, 305, 340, 341, 342, 343, 346, 408, 418
egyptian, temples	Bortolani et al (2019) 6, 13, 17, 37, 95, 96, 97, 104, 113, 120, 121, 122, 132, 133, 144, 152, 161, 164, 199, 242
egyptian, territory, joseph, and the nationalization of	Gordon (2020) 68, 69
egyptian, the	Lieu (2004) 201, 295
egyptian, thebes	Kirichenko (2022) 34, 54 Tanaseanu-Döbler and von Alvensleben (2020) 232
egyptian, theriomorphism, assimilated in rome, emblematic of	Manolaraki (2012) 200, 215
egyptian, theriomorphism, gymnoi, ethiopian philosophers, defend	Manolaraki (2012) 261, 301, 302, 303
egyptian, thessalonika sanctuary, dedicatory formulas and incubation	Renberg (2017) 391, 392
egyptian, thessalonika sanctuary, dedicatory reliefs with ears	Renberg (2017) 352
egyptian, thessalonika sanctuary, isis aretalogy	Renberg (2017) 363, 364
egyptian, thessalonika sanctuary, possibility of incubation	Renberg (2017) 390, 391, 392
egyptian, thessalonika sanctuary, role in spread of sarapis cult to opous	Renberg (2017) 390, 391
egyptian, thoulis, fictitious king	Renberg (2017) 384
egyptian, trade, alexandria, and	Parkins and Smith (1998) 195
egyptian, trade, kellia, in	Parkins and Smith (1998) 195
egyptian, trade, kôm el dikka, alexandria, in	Parkins and Smith (1998) 195
egyptian, trade, marina el alamein in	Parkins and Smith (1998) 195
egyptian, trade, quseir al-qadim, in	Parkins and Smith (1998) 195
egyptian, traditions about heracles	Papadodima (2022) 25
egyptian, traditions, moses, familiarity with	Potter Suh and Holladay (2021) 53
egyptian, triphis goddess	Hahn Emmel and Gotter (2008) 164
egyptian, tutu, hypnos/somnus, linked to	Renberg (2017) 678
egyptian, underworld	Bortolani et al (2019) 37, 38, 142, 156, 157, 159, 160, 165, 197, 212, 213, 216, 248
egyptian, use of bitumen, dead sea	Taylor (2012) 283, 320
egyptian, villagers of cannibalism, juvenal, accuses	Isaac (2004) 209
egyptian, vocabulary of pathology	Jouanna (2012) 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96
egyptian, voice-oracles	Renberg (2017) 566, 574, 576, 577, 578, 579, 580, 581, 583, 584, 585, 586, 591, 592, 594, 595, 596, 597, 598, 599, 600, 601
egyptian, wilbour papyrus, medical texts	Renberg (2017) 361
egyptian, wisdom, apollonius of tyana, compares indian and	Manolaraki (2012) 259, 262, 268, 273, 274, 279, 281, 282, 283
egyptian, woman, eudaimonis	Rizzi (2010) 122
egyptian, woman, ptolemais	Rizzi (2010) 131
egyptian, women	Sly (1990) 33, 37, 183
egyptian/graeco-egyptian, priesthood	Stavrianopoulou (2013) 107, 109, 120, 132, 133, 161
egyptian/of chersonesus, archelaus the	Lightfoot (2021) 42, 43, 54, 55, 56
egyptianess/egyptian	Nuno et al (2021) 273, 377, 378, 396, 397, 398, 399, 400, 406, 408, 410, 411, 412, 413, 414
egyptianism/egyptianising	Nuno et al (2021) 379, 399, 400, 406, 408, 410, 411, 412, 413, 414
egyptianizing, material culture	Tacoma (2016) 21
egyptians	Avery Peck et al. (2014) 68, 70, 200 Baumann and Liotsakis (2022) 87 Bay (2022) 72, 73, 119, 146, 232, 272, 273, 275, 285 Edmondson (2008) 63, 98, 109, 145, 240, 247, 269 Frede and Laks (2001) 184, 211, 213 Geljon and Runia (2013) 120, 159, 180 Gruen (2020) 14, 15, 28, 30, 36, 45, 49, 52, 54, 63, 64, 65, 80, 82, 84, 85, 86, 87, 89, 114, 120, 127, 128, 157, 158, 159, 160, 168, 169, 197, 208, 212 Lidonnici and Lieber (2007) 217, 218, 219, 220, 221 Mikalson (2010) 71, 73, 106, 223, 225, 231 Niehoff (2011) 41, 45, 52, 57, 126, 175, 176 O, Daly (2012) 161, 378 Papadodima (2022) 21, 24, 101, 124 Porton (1988) 68, 69, 85, 97, 139, 222, 239, 286 Tacoma (2016) 94, 95, 103, 210, 211, 212, 213, 230, 231 Trapp et al (2016) 78 Wolfsdorf (2020) 510 van Maaren (2022) 31, 33, 76, 82, 92, 129
egyptians, accused of cannibalism	Isaac (2004) 364
egyptians, ancient constitution of	Isaac (2004) 355
egyptians, ancient wisdom of	Isaac (2004) 355
egyptians, and alexandria	Salvesen et al (2020) 375
egyptians, and jewish revolt under trajan	Salvesen et al (2020) 354, 362
egyptians, and jews in the papyri	Salvesen et al (2020) 305, 306, 307, 309, 310, 311, 313, 314, 315, 316, 317, 318, 319, 320
egyptians, and, animal worship	Gruen (2011) 77, 102, 105, 109, 110, 112, 113, 328
egyptians, and, barbarians	Gruen (2011) 77
egyptians, and, cannibalism	Gruen (2011) 110
egyptians, and, circumcision	Gruen (2011) 86
egyptians, and, cultural appropriation	Gruen (2011) 85, 86, 225, 226, 270
egyptians, and, identity theft	Gruen (2011) 225, 226, 266
egyptians, antinous, question of popularity among	Renberg (2017) 515, 516
egyptians, appearance of	Isaac (2004) 71, 356, 367
egyptians, aristotle, on	Isaac (2004) 355
egyptians, artapanus, caricature of	Potter Suh and Holladay (2021) 199
egyptians, as category	Czajkowski et al (2020) 33, 34, 35, 36, 39, 40, 41, 42
egyptians, as dependent on moses for culture and civilization	Ashbrook Harvey et al (2015) 115
egyptians, attack on, egyptian, priests	Honigman (2003) 20, 21
egyptians, believed themselves to be the most ancient of all peoples	Isaac (2004) 353
egyptians, by philo, disparagement, of	Gruen (2020) 159
egyptians, character of	Stavrianopoulou (2013) 332, 333, 346, 347, 350, 351, 352, 353
egyptians, customs	Niehoff (2011) 175, 176
egyptians, customs/traditions/practices as identity markers, among	Gruen (2020) 45, 50, 51, 82, 84, 85, 158
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings	Salvesen et al (2020) 4, 28, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 150, 151, 152, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 201, 202, 207, 208, 212
egyptians, distinct from all other peoples	Isaac (2004) 67, 110, 353, 452
egyptians, domain private versus public	Kaplan (2015) 50, 51, 52, 54, 55, 76, 83
egyptians, egypt	Bloch (2022) 2, 3, 8, 23, 25, 26, 27, 33, 34, 40, 41, 44, 45, 46, 51, 64, 67, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 85, 96, 107, 137, 164, 192, 205, 210, 212, 213, 214, 215, 216, 218, 238, 240, 294, 297, 298, 299, 302 Morrison (2020) 25, 30, 31, 32, 34, 36, 39, 43, 49, 55, 61, 69, 84, 88, 89, 92, 93, 112, 115, 125, 127, 137, 145, 146, 148, 149, 160, 161, 162, 163, 164, 165, 166, 172, 173, 177, 178, 180, 182, 183, 185, 186, 196 de Ste. Croix et al. (2006) 60, 66, 131, 140, 175, 178, 204, 209, 225, 239, 282, 283, 319
egyptians, egypt and	Gera (2014) 29, 35, 87, 92, 93, 123, 126, 129, 135, 139, 152, 162, 164, 178, 203, 205, 208, 214, 215, 225, 247, 255, 317, 344, 368, 378, 382, 384 Goldman (2013) 124, 125, 130, 131, 132, 138, 153 Mikalson (2003) 37, 41, 43, 78, 126, 141, 144, 145, 146, 154, 167, 168, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193
egyptians, egypt and egypt, river of	Gera (2014) 125, 126
egyptians, egypt, jews clash with	Potter Suh and Holladay (2021) 53, 54
egyptians, god’s judgment on, egyptians,	Salvesen et al (2020) 40, 41, 42
egyptians, gospel of the	Bull Lied and Turner (2011) 17, 95, 96, 97, 98, 100, 104, 162, 163, 172, 181, 192 Damm (2018) 186, 187, 188 Černušková (2016) 6, 7, 264
egyptians, greeks/hellenes, and	Gruen (2020) 45, 64, 65
egyptians, have the original doctrine on isis and call her queen isis	Griffiths (1975) 5, 155
egyptians, have the original doctrine on isis and call her queen isis, exalted view of	Griffiths (1975) 28
egyptians, health, of the	Jouanna (2012) 10, 11
egyptians, herodotus, on athenian origins, on	Isaac (2004) 353
egyptians, in busiris, opinions on	Isaac (2004) 355
egyptians, intermarriage with	Salvesen et al (2020) 68, 71
egyptians, isis, called queen isis by ethiopians, africans and	Griffiths (1975) 5, 154
egyptians, josephus’ contempt for	Feldman (2006) 500, 501
egyptians, karaite attitudes towards	Salvesen et al (2020) 602, 603, 604, 605, 606, 607, 608, 610
egyptians, law, of the	Czajkowski et al (2020) 2, 35, 36, 131, 326
egyptians, male and female roles reversed among them	Isaac (2004) 354
egyptians, mockery/irony/parody, of	Gruen (2020) 84, 85
egyptians, moses, circumcision adopted by	Potter Suh and Holladay (2021) 161
egyptians, nag hammadi codices, gospel of the	Taylor (2012) 289
egyptians, on elephantine/yeb	Salvesen et al (2020) 57, 58, 60, 61, 62, 63, 64, 65, 66, 68, 71, 77
egyptians, on the mysteries of the	d, Hoine and Martijn (2017) 202
egyptians, plato, on phoenicians and	Isaac (2004) 326
egyptians, queen isis, isis, to	Griffiths (1975) 5, 155
egyptians, roman perspectives	Salvesen et al (2020) 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 298
egyptians, saqqâra, general, incubation by native	Renberg (2017) 98
egyptians, sibylline oracle, third, view of egypt	Potter Suh and Holladay (2021) 54, 55, 57
egyptians, their concept of “barbarians”	Isaac (2004) 263
egyptians, were believed to be the most ancient of all peoples	Isaac (2004) 355
egyptians, wisdom of	O, Daly (2020) 217
egyptians, worship of god of israel	Salvesen et al (2020) 42, 44
egyptians, worship/ritual/cult as identity markers, for	Gruen (2020) 80, 81, 82, 158
egyptians, xenophobia, charge of against	Feldman (2006) 174
egyptians/ethiopians, athletes	Bremmer (2017) 382
egyptians/ethiopians, black	Bremmer (2017) 139, 209, 230, 382
greco-egyptian, ahmose nefertari, divinized divinities, egyptian, and queen	Renberg (2017) 82
greco-egyptian, ai/nehemanit, divinities, egyptian, and	Renberg (2017) 623, 737
greco-egyptian, amenhotep i, divinized divinities, egyptian, and pharaoh	Renberg (2017) 82, 448, 595, 596, 740
greco-egyptian, ammon, divinities, egyptian, and	Renberg (2017) 345, 438, 439, 525, 579, 580, 581, 583, 584, 668
greco-egyptian, amonrasonter, divinities, egyptian, and	Renberg (2017) 33, 499, 500, 502
greco-egyptian, amun/amun-re, divinities, egyptian, and	Renberg (2017) 83, 87, 88, 96, 448, 451, 474, 482, 490, 497, 498, 499, 500, 501, 502, 741
greco-egyptian, and hemerologies, incubation, egyptian, and	Renberg (2017) 742, 743, 744
greco-egyptian, animal statues used for divination, egyptian, and oracles, ?	Renberg (2017) 78, 435, 599, 600, 601
greco-egyptian, anubis, divinities, egyptian, and	Renberg (2017) 333, 354, 355, 356, 367, 369, 397, 545, 578, 579, 606
greco-egyptian, apis, divinities, egyptian, and	Renberg (2017) 91, 381, 396, 404, 407, 408, 416, 435, 451, 728
greco-egyptian, apophis, divinities, egyptian, and	Renberg (2017) 481
greco-egyptian, arsinoe ii, divinized ptolemaic divinities, egyptian, and queen	Renberg (2017) 599
greco-egyptian, athyrtis, incubation, egyptian, and	Renberg (2017) 80, 91
greco-egyptian, atum, divinities, egyptian, and	Renberg (2017) 513
greco-egyptian, banebdjed/ram of mendes, divinities, egyptian, and	Renberg (2017) 594, 606
greco-egyptian, bastet, divinities, egyptian, and	Renberg (2017) 397, 724
greco-egyptian, boukolos, cult personnel, egyptian, and	Renberg (2017) 407
greco-egyptian, breith, divinities, egyptian, and	Renberg (2017) 558
greco-egyptian, buchis, divinities, egyptian, and	Renberg (2017) 424
greco-egyptian, by cult personnel in of f-limits areas, incubation, egyptian, and	Renberg (2017) 18, 336, 415, 416, 444, 446, 447, 501, 620
greco-egyptian, by cult personnel, incubation, egyptian, and	Renberg (2017) 80, 92, 93, 377, 446, 479, 480, 481, 619, 620
greco-egyptian, by pharaonic royalty, incubation, egyptian, and	Renberg (2017) 79, 80, 84, 85, 86, 87, 88, 89, 90, 91, 92
greco-egyptian, claim of incubation at unidentified hispania citerior sanctuaries, religion, egyptian, and	Renberg (2017) 563, 564
greco-egyptian, contra shrines, religion, egyptian, and	Renberg (2017) 483, 585
greco-egyptian, dietary and purity rules for sanctuaries beyond egypt, religion, egyptian, and	Renberg (2017) 210, 211, 212, 244, 627
greco-egyptian, divinized mortals religion, egyptian, and, ḥsy.w	Renberg (2017) 33, 448, 474, 514, 515, 516, 546, 549, 550, 749
greco-egyptian, divinized officials, divinities, egyptian, and	Renberg (2017) 516
greco-egyptian, during late period, incubation, egyptian, and	Renberg (2017) 78, 79
greco-egyptian, during roman period and late antiquity, incubation, egyptian, and	Renberg (2017) 99, 100
greco-egyptian, ear and eye representations, religion, egyptian, and	Renberg (2017) 352
greco-egyptian, earliest evidence, incubation, egyptian, and	Renberg (2017) 75, 76, 77, 84, 85, 86, 87, 96, 97, 98, 502
greco-egyptian, early development, incubation, egyptian, and	Renberg (2017) 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100
greco-egyptian, effective spirit divinities, egyptian, and, ꜣḫ	Renberg (2017) 714
greco-egyptian, epimelētēs, cult personnel, egyptian, and	Renberg (2017) 355, 356, 382
greco-egyptian, espemet, divinized divinities, egyptian, and child	Renberg (2017) 33, 548, 549, 550, 614, 615
greco-egyptian, fertility incubation, incubation, egyptian, and	Renberg (2017) 80, 511, 513, 606, 607, 608, 609, 610
greco-egyptian, festivals and divinatory incubation, incubation, egyptian, and	Renberg (2017) 387, 441, 446, 470, 507, 508, 509, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744
greco-egyptian, festivals and healing, religion, egyptian, and	Renberg (2017) 737
greco-egyptian, festivals and heightened religiosity, religion, egyptian, and	Renberg (2017) 476, 489, 736, 742
greco-egyptian, festivals, religion, egyptian, and	Renberg (2017) 83, 368, 387, 408, 411, 433, 441, 446, 470, 507, 508, 509, 557, 592, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744
greco-egyptian, gate-keeper of the house of life, cult personnel, egyptian, and	Renberg (2017) 723
greco-egyptian, geb, divinities, egyptian, and	Renberg (2017) 574, 592, 601
greco-egyptian, gods arrival ritual, divination, egyptian, and	Renberg (2017) 507, 543, 743
greco-egyptian, gods decree-type oracles, divination, egyptian, and	Renberg (2017) 580
greco-egyptian, harmachis, divinities, egyptian, and	Renberg (2017) 14, 86
greco-egyptian, haroeris, divinities, egyptian, and	Renberg (2017) 85, 90
greco-egyptian, healing of domestic animals, religion, egyptian, and	Renberg (2017) 306
greco-egyptian, healing texts on steles and statues, religion, egyptian, and	Renberg (2017) 542
greco-egyptian, hemerologies and dream-divination, religion, egyptian, and	Renberg (2017) 742, 743
greco-egyptian, herishef, divinities, egyptian, and	Renberg (2017) 88, 95
greco-egyptian, hermanubis, divinities, egyptian, and	Renberg (2017) 385
greco-egyptian, hermes trismegistos, divinities, egyptian, and	Renberg (2017) 385, 439, 440, 726
greco-egyptian, hierophōnos, cult personnel, egyptian, and	Renberg (2017) 382, 384, 385
greco-egyptian, house of life, religion, egyptian, and	Renberg (2017) 503, 723, 726
greco-egyptian, hydreios, divinities, egyptian, and	Renberg (2017) 352
greco-egyptian, ihi, divinities, egyptian, and	Renberg (2017) 525
greco-egyptian, in demotic tales, incubation, egyptian, and	Renberg (2017) 18, 90, 97, 610
greco-egyptian, inspired mediums, divination, egyptian, and	Renberg (2017) 381, 383
greco-egyptian, ipet-nut, divinities, egyptian, and	Renberg (2017) 454
greco-egyptian, khnum, divinities, egyptian, and	Renberg (2017) 89, 548, 549, 550, 551, 595, 596, 597, 724
greco-egyptian, khonsu, divinities, egyptian, and	Renberg (2017) 89, 580, 592, 594
greco-egyptian, kledonomancy, divination, egyptian, and	Renberg (2017) 381, 382
greco-egyptian, kleidouchos, outside cult personnel, egyptian, and egypt	Renberg (2017) 349
greco-egyptian, königsorakel, divination, egyptian, and	Renberg (2017) 87, 88, 596
greco-egyptian, lack of identifiable structures, incubation, egyptian, and	Renberg (2017) 18
greco-egyptian, lamp-lighter, cult personnel, egyptian, and	Renberg (2017) 409, 410, 411
greco-egyptian, lector-priest/magician, cult personnel, egyptian, and	Renberg (2017) 79, 89, 90, 433, 441, 502, 503, 719, 720, 721, 722, 725, 726, 733
greco-egyptian, letters to the dead, religion, egyptian, and	Renberg (2017) 76, 714, 715, 716
greco-egyptian, letters to the gods, religion, egyptian, and	Renberg (2017) 431, 464, 482, 506
greco-egyptian, lunar festivals, religion, egyptian, and	Renberg (2017) 738, 742
greco-egyptian, maat divinities, egyptian, and	Renberg (2017) 388
greco-egyptian, mammisi, religion, egyptian, and	Renberg (2017) 387, 558
greco-egyptian, meret seger, divinities, egyptian, and	Renberg (2017) 76, 468, 480, 481
greco-egyptian, motion/movement oracles, divination, egyptian, and	Renberg (2017) 78, 549, 579, 580, 583, 584, 592, 595, 596, 736
greco-egyptian, multiple gods invoked, incubation, egyptian, and	Renberg (2017) 330
greco-egyptian, mut, divinities, egyptian, and	Renberg (2017) 508, 543, 736
greco-egyptian, mꜣrw-type shrines, religion, egyptian, and	Renberg (2017) 475, 476, 477
greco-egyptian, nakoros identified with gate-keepers, cult personnel, egyptian, and	Renberg (2017) 341, 721
greco-egyptian, naos-type shrines, religion, egyptian, and	Renberg (2017) 550
greco-egyptian, neith, divinities, egyptian, and	Renberg (2017) 507, 742, 743
greco-egyptian, onuris-shu, divinities, egyptian, and	Renberg (2017) 90
greco-egyptian, opening of the mouth ritual, religion, egyptian, and	Renberg (2017) 76, 93, 619
greco-egyptian, oracle in dodgson papyrus, divination, egyptian, and	Renberg (2017) 548, 549, 550
greco-egyptian, oracle questions, divination, egyptian, and	Renberg (2017) 78, 82, 96, 97, 351, 416, 431, 506
greco-egyptian, oracular amuletic decrees, religion, egyptian, and	Renberg (2017) 84, 616
greco-egyptian, oracular consultation pertaining to dreams, divination, egyptian, and	Renberg (2017) 82
greco-egyptian, oracular consultations at temple gates, religion, egyptian, and	Renberg (2017) 550, 721, 722
greco-egyptian, oracular consultations during new kingdom, divination, egyptian, and	Renberg (2017) 78
greco-egyptian, oracular decree, divination, egyptian, and	Renberg (2017) 741
greco-egyptian, osirification, religion, egyptian, and	Renberg (2017) 396, 514, 515
greco-egyptian, petesuchos, divinities, egyptian, and	Renberg (2017) 591, 592
greco-egyptian, piyris, divinized divinities, egyptian, and mortal	Renberg (2017) 474, 492, 546, 547, 548
greco-egyptian, pnepheros, divinities, egyptian, and	Renberg (2017) 591
greco-egyptian, possible greek influences, incubation, egyptian, and	Renberg (2017) 75, 76, 77, 80, 81, 98, 502
greco-egyptian, possible use of anatomical dedications, religion, egyptian, and	Renberg (2017) 443, 444
greco-egyptian, pre-incubatory prayer, incubation, egyptian, and	Renberg (2017) 418, 621, 622, 623
greco-egyptian, pre-incubatory rituals, incubation, egyptian, and	Renberg (2017) 17, 511
greco-egyptian, priest, outside cult personnel, egyptian, and egypt	Renberg (2017) 331, 349, 356, 357, 392
greco-egyptian, problematic claim regarding middle kingdom incubation, incubation, egyptian, and	Renberg (2017) 77
greco-egyptian, problematic claims regarding new kingdom incubation, incubation, egyptian, and	Renberg (2017) 76
greco-egyptian, professional diviners, divination, egyptian, and	Renberg (2017) 743, 744
greco-egyptian, prophet, cult personnel, egyptian, and	Renberg (2017) 80, 97, 610
greco-egyptian, prophētēs, cult personnel, egyptian, and	Renberg (2017) 383, 517, 518, 519, 584
greco-egyptian, proskynema texts, religion, egyptian, and	Renberg (2017) 407, 408, 452, 455, 456, 457, 461, 465, 466, 471, 486, 490, 491, 495, 546, 547, 553, 554, 555, 561, 732, 738, 739, 740
greco-egyptian, proxy incubation, incubation, egyptian, and	Renberg (2017) 479, 480, 481
greco-egyptian, ptah, divinities, egyptian, and	Renberg (2017) 89, 416, 424, 428, 430, 435, 469, 470, 482, 483, 608
greco-egyptian, questionably associated with kushite kings, incubation, egyptian, and	Renberg (2017) 87, 88
greco-egyptian, ra/rē, divinities, egyptian, and	Renberg (2017) 359, 360, 513, 559, 741
greco-egyptian, recluse religion, egyptian, and, ἐνκάτοχος, phenomenon	Renberg (2017) 14, 399, 400, 401, 418, 419, 420, 447, 631, 723, 731, 732, 733
greco-egyptian, reference in greek papyrus letter or incubation, egyptian, and narrative, ?	Renberg (2017) 99
greco-egyptian, relationship to private dream-divination, incubation, egyptian, and	Renberg (2017) 77
greco-egyptian, renenet/renenutet, divinities, egyptian, and	Renberg (2017) 480, 481
greco-egyptian, ritual drunkenness and visions, religion, egyptian, and	Renberg (2017) 507, 508, 509, 736, 741
greco-egyptian, scarab beetle and human dung-ball oracle, divination, egyptian, and	Renberg (2017) 416
greco-egyptian, sekhmet, divinities, egyptian, and	Renberg (2017) 95
greco-egyptian, sem-priest, cult personnel, egyptian, and	Renberg (2017) 93
greco-egyptian, seth, divinities, egyptian, and	Renberg (2017) 481, 714
greco-egyptian, shaï, greek divinities, egyptian, and psais	Renberg (2017) 504, 505, 506, 507, 508, 509
greco-egyptian, shu, divinities, egyptian, and	Renberg (2017) 511, 513
greco-egyptian, sleeping near cult statue, incubation, egyptian, and	Renberg (2017) 83, 583, 737
greco-egyptian, sobek, divinities, egyptian, and	Renberg (2017) 594
greco-egyptian, soknebtunis, divinities, egyptian, and	Renberg (2017) 96, 97, 473
greco-egyptian, tefnut, divinities, egyptian, and	Renberg (2017) 513
greco-egyptian, temple prostitution, religion, egyptian, and	Renberg (2017) 544, 545
greco-egyptian, temples with single priest, religion, egyptian, and	Renberg (2017) 376
greco-egyptian, theophoric names with oracular origin divination, egyptian, and	Renberg (2017) 606, 607
greco-egyptian, theophoric names, religion, egyptian, and	Renberg (2017) 405, 435, 476, 606, 607
greco-egyptian, thoeris, divinities, egyptian, and	Renberg (2017) 740, 741
greco-egyptian, ticket oracles, divination, egyptian, and	Renberg (2017) 383, 388, 389, 473, 504, 591, 592
greco-egyptian, tutu, greek divinities, egyptian, and tithoēs	Renberg (2017) 678
greco-egyptian, underworld associations of divinities consulted, incubation, egyptian, and	Renberg (2017) 33
greco-egyptian, wab-priest, cult personnel, egyptian, and	Renberg (2017) 95, 437, 500, 501, 724
greco-egyptian, wabet, religion, egyptian, and	Renberg (2017) 18, 334, 497, 500, 509, 510, 511
greco-egyptian, zakoros, outside cult personnel, egyptian, and egypt	Renberg (2017) 349
greco-egyptian, śnḏ-n-hymns, religion, egyptian, and	Renberg (2017) 551
philosophy, egyptian	Jouanna (2012) 10, 11, 15
‘egyptianization’, of the ptolemaic a., army	Stavrianopoulou (2013) 107
‘egyptian’, gymnoi, ethiopian philosophers, self-identified as	Manolaraki (2012) 278

List of validated texts:

132 validated results for "egyptian"

1. Septuagint, Tobit, 1.13, 8.3, 14.2, 14.5-14.7 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Chaeremon the Stoic, On the Egyptian priests • Egyptian • Egyptian, Aramaic • Egyptian, region • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • archetypes, Babylonian or Egyptian, of Job and Tobit • pain, suffering, in Babylonian and Egyptian poems

Found in books: Salvesen et al (2020) 96, 99, 100, 108; Taylor and Hay (2020) 303; Toloni (2022) 69, 111, 148, 155, 210

1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions.
8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
14.2. He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him.
14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.' '. None

2. Hebrew Bible, Song of Songs, 4.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • domain, private versus public, Egyptians • instruction genre, Egyptian

Found in books: Damm (2018) 48; Kaplan (2015) 55

4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃''. None

4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.''. None

3. Hebrew Bible, Deuteronomy, 7.1-7.5, 12.3, 17.16, 21.10-21.14, 23.4-23.9, 26.5-26.9, 32.1, 32.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt and Egyptians • Egypt, Egyptian • Egypt, Egyptian, Elect, community of, suffering of • Egyptians • Egyptians, Karaite attitudes towards • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • Joseph (son of Jacob the patriarch), Egyptian name - Sefantifanes • disparagement, of Egyptians by Philo • domain, private versus public, Egyptians • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite men • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women • slaves/slavery, Egyptian

Found in books: Cohen (2010) 375, 382; Faßbeck and Killebrew (2016) 312, 325; Geljon and Runia (2013) 180; Gera (2014) 162, 203, 208; Gruen (2020) 114, 117, 159; Kaplan (2015) 54; Porton (1988) 68, 222, 286; Ruzer (2020) 85; Salvesen et al (2020) 92, 101, 150, 151, 152, 154, 169, 602, 603, 604, 605; van Maaren (2022) 82

7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃
7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4. כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃
12.3. הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃
12.3. וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃
1
7.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃' '21.11. וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12. וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13. וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃
23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 23.5. עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃ 23.6. וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 23.9. בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃
26.5. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃
32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃
32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃

32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃''. None

7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them; 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 7.4. For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly. 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.
12.3. And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.
1
7.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’
21.10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 21.11. and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife; 21.12. then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails; 21.13. and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife. 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.
23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever; 23.5. because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee. 23.6. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee. 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever. 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. 23.9. The children of the third generation that are born unto them may enter into the assembly of the LORD.
26.5. And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.
32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth.

32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .''. None

4. Hebrew Bible, Esther, 8.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Josephus, on Egyptian Jews • circumcision, Egyptian

Found in books: Salvesen et al (2020) 360; Thiessen (2011) 7

8.11. אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז׃''. None

8.11. that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey,''. None

5. Hebrew Bible, Exodus, 1.8, 2.11-2.12, 3.8, 3.10, 7.5, 7.11, 10.28, 12.12, 12.23, 12.38, 12.46, 14.5, 14.12, 14.31, 15.6-15.7, 15.9-15.10, 15.12-15.13, 15.17, 16.3, 22.27, 34.11, 34.13-34.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Chaeremon the Stoic, On the Egyptian priests • Egypt and Egyptians • Egypt, Egyptian • Egypt, Egyptians • Egyptian Jews • Egyptian priests • Egyptian religion • Egyptians • Egyptians, God’s judgment on Egyptians • Egyptians, Karaite attitudes towards • Egyptians, and Jewish revolt under Trajan • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • Egyptians, worship of God of Israel • Ezekiel, Tragedian, Moses’s killing an Egyptian • Jerusalem, Egyptian Jews’ perspectives • Judaism, Moses kills an Egyptian • Minor, Omission of Moses’s killing an Egyptian • Murder, of Egyptian • circumcision, Egyptian • disparagement, of Egyptians by Philo • domain, private versus public, Egyptians • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women • poetry, Egyptian love • post-mortality belief, representation of, Egyptian context

Found in books: Bloch (2022) 23, 26, 45, 46, 51, 69, 75; Cohen (2010) 375; Faßbeck and Killebrew (2016) 325; Geljon and Runia (2013) 180; Gera (2014) 225, 247, 317; Goodman (2006) 112; Gray (2021) 128; Gruen (2020) 114, 159; Honigman (2003) 28; Janowitz (2002) 21; Kaplan (2015) 50, 51, 98; Lidonnici and Lieber (2007) 218, 221; Novenson (2020) 299; Potter Suh and Holladay (2021) 56; Ruzer (2020) 88, 133, 135; Salvesen et al (2020) 41, 42, 92, 93, 94, 151, 165, 201, 354, 606; Taylor and Hay (2020) 214; Thiessen (2011) 47, 63; Waldner et al (2016) 178; van Maaren (2022) 76

1.8. וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יוֹסֵף׃
2.11. וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.12. וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃
3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃' '
7.5. וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה בִּנְטֹתִי אֶת־יָדִי עַל־מִצְרָיִם וְהוֹצֵאתִי אֶת־בְּנֵי־יִשְׂרָאֵל מִתּוֹכָם׃
7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃
10.28. וַיֹּאמֶר־לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אֶל־תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת׃
12.12. וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃
12.23. וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃
12.38. וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃
12.46. בְּבַיִת אֶחָד יֵאָכֵל לֹא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ׃
14.5. וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל־הָעָם וַיֹּאמרוּ מַה־זֹּאת עָשִׂינוּ כִּי־שִׁלַּחְנוּ אֶת־יִשְׂרָאֵל מֵעָבְדֵנוּ׃
14.12. הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר׃
14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃
15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃
15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃
15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃
15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
16.3. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃
16.3. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃
22.27. אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃
34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
34.13. כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃ 34.14. כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃ 34.15. פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃ 34.16. וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃''. None

1.8. Now there arose a new king over Egypt, who knew not Joseph.
2.11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren. 2.12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.
3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3.10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.’
7.5. And the Egyptians shall know that I am the LORD, when I stretch forth My hand upon Egypt, and bring out the children of Israel from among them.’
7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.
10.28. And Pharaoh said unto him: ‘Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.’
12.12. For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD.
12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
12.38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
12.46. In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.
14.5. And it was told the king of Egypt that the people were fled; and the heart of Pharaoh and of his servants was turned towards the people, and they said: ‘What is this we have done, that we have let Israel go from serving us?
14.12. Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’
14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.
15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’ 15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.
15.12. Thou stretchedst out Thy right hand— The earth swallowed them. 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.
15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
16.3. and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’
22.27. Thou shalt not revile God, nor curse a ruler of thy people.
34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
34.13. But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim. 34.14. For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God; 34.15. lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice; 34.16. and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods.' '. None

6. Hebrew Bible, Genesis, 9.25, 10.6, 12.10-12.20, 15.13, 15.18, 18.30, 20.11, 41.8, 41.24, 41.45-41.46, 41.50-41.52, 43.32, 45.9, 46.20, 46.34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cult personnel (Egyptian and Greco-Egyptian), lector-priest/magician • Divinities (Egyptian and Greco-Egyptian), Harmachis • Divinities (Egyptian and Greco-Egyptian), Haroeris • Dreams (in Egyptian literature), Instruction of King Amenemhet • Dreams (in Egyptian literature), Life of Imhotep (unpublished) • Dreams (in Egyptian literature), in royal pseudepigrapha and Demotic narratives • Egypt and Egyptians • Egypt and Egyptians, Egypt, river of • Egypt, Egyptian • Egypt, Egyptians • Egyptian • Egyptian, (native) • Egyptian, Diaspora • Egyptian, background/provenance/origin • Egyptians • Egyptians, • Egyptians, Karaite attitudes towards • Egyptians, and Jewish revolt under Trajan • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • Incubation (Egyptian and Greco-Egyptian), by Pharaonic royalty • Incubation (Egyptian and Greco-Egyptian), earliest evidence • Incubation (Egyptian and Greco-Egyptian), early development • Jerusalem, Egyptian Jews’ perspectives • Job, Book of, Egyptian • Joseph (son of Jacob the patriarch), Egyptian name - Sefantifanes • Josephus, on Egyptian Jews • Judaism, Egyptian • Pastophoroi (Egyptian cult officials), and dream interpretation • Pastophoroi (Egyptian cult officials), distinct from priests • Pastophoroi (Egyptian cult officials), general duties • Pastophoroi (Egyptian cult officials), identified as Demotic ı҆rı҆-ʿꜣ (gatekeeper) • Pastophoroi (Egyptian cult officials), outside of Egypt • Phoenicians, Abraham’s Egyptian stage • circumcision, Egyptian • pain, suffering, in Babylonian and Egyptian poems • post-mortality belief, representation of, Egyptian context • willow, Egyptian

Found in books: Avery Peck et al. (2014) 200; Bay (2022) 275; Bloch (2022) 75, 205, 212, 213; Corrigan and Rasimus (2013) 382; Estes (2020) 15; Gera (2014) 126, 203, 208, 214, 247, 344, 368; Gruen (2020) 127, 128; Niehoff (2011) 52; Piotrkowski (2019) 223, 297, 313, 322; Porton (1988) 239, 286; Potter Suh and Holladay (2021) 128; Renberg (2017) 85, 86, 720; Salvesen et al (2020) 93, 96, 98, 101, 151, 162, 167, 201, 354, 356, 603, 606, 607, 608, 610; Thiessen (2011) 47, 63; Toloni (2022) 93, 153, 176, 215; Waldner et al (2016) 173

9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃
10.6. וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן׃' '12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃
20.11. וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין־יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה וַהֲרָגוּנִי עַל־דְּבַר אִשְׁתִּי׃
41.8. וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת־כָּל־חַרְטֻמֵּי מִצְרַיִם וְאֶת־כָּל־חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת־חֲלֹמוֹ וְאֵין־פּוֹתֵר אוֹתָם לְפַרְעֹה׃
41.24. וַתִּבְלַעְןָ הָשִׁבֳּלִים הַדַּקֹּת אֵת שֶׁבַע הַשִׁבֳּלִים הַטֹּבוֹת וָאֹמַר אֶל־הַחַרְטֻמִּים וְאֵין מַגִּיד לִי׃
41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 41.46. וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃ 41.51. וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃ 41.52. וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃
43.32. וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם׃
45.9. מַהֲרוּ וַעֲלוּ אֶל־אָבִי וַאֲמַרְתֶּם אֵלָיו כֹּה אָמַר בִּנְךָ יוֹסֵף שָׂמַנִי אֱלֹהִים לְאָדוֹן לְכָל־מִצְרָיִם רְדָה אֵלַי אַל־תַּעֲמֹד׃
46.34. וַאֲמַרְתֶּם אַנְשֵׁי מִקְנֶה הָיוּ עֲבָדֶיךָ מִנְּעוּרֵינוּ וְעַד־עַתָּה גַּם־אֲנַחְנוּ גַּם־אֲבֹתֵינוּ בַּעֲבוּר תֵּשְׁבוּ בְּאֶרֶץ גֹּשֶׁן כִּי־תוֹעֲבַת מִצְרַיִם כָּל־רֹעֵה צֹאן׃''. None

9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.
10.6. And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.
12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
18.30. And he said: ‘Oh, let not the Lord be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’
20.11. And Abraham said: ‘Because I thought: Surely the fear of God is not in this place; and they will slay me for my wife’s sake.
41.8. And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
41.24. And the thin ears swallowed up the seven good ears. And I told it unto the magicians; but there was none that could declare it to me.’
41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.— 41.46. And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.
41.50. And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him. 41.51. And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’ 41.52. And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’
43.32. And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.
45.9. Hasten ye, and go up to my father, and say unto him: Thus saith thy son Joseph: God hath made me lord of all Egypt; come down unto me, tarry not.
46.20. And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.
46.34. that ye shall say: Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.’' '. None

7. Hebrew Bible, Hosea, 12.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, Egyptian • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings

Found in books: Faßbeck and Killebrew (2016) 326; Salvesen et al (2020) 157

12.7. וְאַתָּה בֵּאלֹהֶיךָ תָשׁוּב חֶסֶד וּמִשְׁפָּט שְׁמֹר וְקַוֵּה אֶל־אֱלֹהֶיךָ תָּמִיד׃''. None

12.7. Therefore turn thou to thy God; Keep mercy and justice, And wait for thy God continually.''. None

8. Hebrew Bible, Leviticus, 20.23-20.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • domain, private versus public, Egyptians • slaves/slavery, Egyptian

Found in books: Gruen (2020) 117; Kaplan (2015) 54, 55

20.23. וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת־כָּל־אֵלֶּה עָשׂוּ וָאָקֻץ בָּם׃ 20.24. וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃''. None

20.23. And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them. 20.24. But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples.''. None

9. Hebrew Bible, Micah, 5.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gospel of the Egyptians • instruction genre, Egyptian

Found in books: Bull Lied and Turner (2011) 17; Damm (2018) 48

5.5. וְרָעוּ אֶת־אֶרֶץ אַשּׁוּר בַּחֶרֶב וְאֶת־אֶרֶץ נִמְרֹד בִּפְתָחֶיהָ וְהִצִּיל מֵאַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בִּגְבוּלֵנוּ׃''. None

5.5. And they shall waste the land of Assyria with the sword, And the land of Nimrod with the keen-edged sword; And he shall deliver us from the Assyrian, when he cometh into our land, And when he treadeth within our border.''. None

10. Hebrew Bible, Numbers, 18.21, 18.24, 25.11-25.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egyptian Series in Deuteronomy • Egyptian, Jews/Jewry • Egyptians • Josephus, on Egyptian Jews

Found in books: Brooks (1983) 178; Gruen (2020) 114; Piotrkowski (2019) 277; Salvesen et al (2020) 358

18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃
18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃
25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃''. None

18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.
18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’
25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy. 25.12. Wherefore say: Behold, I give unto him My covet of peace;''. None

11. Hebrew Bible, Psalms, 115.3-115.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, Egyptians • Egypt, Positive portrayal of Egyptian religion

Found in books: Bloch (2022) 298; Potter Suh and Holladay (2021) 44

115.3. וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃ 115.4. עֲ\u200dצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 115.5. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 115.6. אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃ 115.7. יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃ 115.8. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃''. None

115.3. But our God is in the heavens; Whatsoever pleased Him He hath done.' "115.4. Their idols are silver and gold, The work of men's hands." '115.5. They have mouths, but they speak not; Eyes have they, but they see not; 115.6. They have ears, but they hear not; Noses have they, but they smell not; 115.7. They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. . 115.8. They that make them shall be like unto them; Yea, every one that trusteth in them.''. None

12. Hebrew Bible, 1 Kings, 11.1-11.2, 11.5, 11.7-11.8, 14.25, 16.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egyptian king • Egyptian literature • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women • slaves/slavery, Egyptian

Found in books: Cohen (2010) 375; Gruen (2020) 117; Salvesen et al (2020) 151; Stephens and Winkler (1995) 246

11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃
11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃
11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃
11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃
14.25. וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שושק שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִָם׃
16.31. וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ׃''. None

11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love.
11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites.
11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon. 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods.
14.25. And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem;
16.31. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.''. None

13. Hebrew Bible, 2 Kings, 18.21, 18.24, 18.26 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egypt and Egyptians • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • Egyptians, worship of God of Israel

Found in books: Gera (2014) 214; Salvesen et al (2020) 44, 151

18.21. עַתָּה הִנֵּה בָטַחְתָּ לְּךָ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃
18.24. וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְּטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃
18.26. וַיֹּאמֶר אֶלְיָקִים בֶּן־חִלְקִיָּהוּ וְשֶׁבְנָה וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר עִמָּנוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחֹמָה׃''. None

18.21. Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt unto all that trust on him.
18.24. How then canst thou turn away the face of one captain, even of the least of my masters servants? and yet thou puttest thy trust on Egypt for chariots and for horsemen!
18.26. Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rab-shakeh: ‘Speak, I pray thee, to thy servants in the Aramean language; for we understand it; and speak not with us in the Jews’language, in the ears of the people that are on the wall.’''. None

14. Hebrew Bible, Amos, 8.8 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Egypt and Egyptians • Egypt and Egyptians, Egypt, river of • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings

Found in books: Gera (2014) 126; Salvesen et al (2020) 202

8.8. הַעַל זֹאת לֹא־תִרְגַּז הָאָרֶץ וְאָבַל כָּל־יוֹשֵׁב בָּהּ וְעָלְתָה כָאֹר כֻּלָּהּ וְנִגְרְשָׁה ונשקה וְנִשְׁקְעָה כִּיאוֹר מִצְרָיִם׃''. None

8.8. Shall not the land tremble for this, And every one mourn that dwelleth therein? Yea, it shall rise up wholly like the River; And it shall be troubled and sink again, like the River of Egypt.''. None

15. Hebrew Bible, Isaiah, 1.11-1.17, 1.26, 11.3-11.4, 11.6, 11.15, 19.13, 19.18-19.19, 30.2, 31.2, 44.9-44.20 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amennakht, the Egyptian scribe • Chaeremon the Stoic, On the Egyptian priests • Egypt and Egyptians • Egypt, Egyptian • Egypt, Egyptians • Egypt, Moses recipient of Egyptian divine honors • Egypt, Positive portrayal of Egyptian religion • Egypt, Reports of Jewish-Egyptian conflicts • Egyptian • Egyptian Sea • Egyptian, (native) • Egyptian, Diaspora • Egyptian, Jews/Jewry • Egyptian, deities • Egyptian, temple • Egyptians, God’s judgment on Egyptians • Egyptians, and Jewish revolt under Trajan • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • Egyptians, worship of God of Israel • Graeco-Egyptian • Jerusalem, Egyptian Jews’ perspectives • Josephus, on Egyptian Jews • Judaism, Egyptian • Moses, Circumcision adopted by Egyptians • community/communities (Jewish), Egyptian-Jewish

Found in books: Bloch (2022) 299; Carr (2004) 145; Faßbeck and Killebrew (2016) 325; Gera (2014) 139; Lidonnici and Lieber (2007) 115; Piotrkowski (2019) 2, 34, 196, 240, 297, 335, 404, 415, 418; Potter Suh and Holladay (2021) 44, 161; Salvesen et al (2020) 4, 28, 40, 41, 42, 44, 92, 94, 95, 103, 110, 151, 157, 159, 160, 162, 202, 356, 357, 362; Taylor and Hay (2020) 130, 214

1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃
1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃
11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃
11.15. וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃
19.13. נוֹאֲלוּ שָׂרֵי צֹעַן נִשְּׁאוּ שָׂרֵי נֹף הִתְעוּ אֶת־מִצְרַיִם פִּנַּת שְׁבָטֶיהָ׃
19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃
30.2. הַהֹלְכִים לָרֶדֶת מִצְרַיִם וּפִי לֹא שָׁאָלוּ לָעוֹז בְּמָעוֹז פַּרְעֹה וְלַחְסוֹת בְּצֵל מִצְרָיִם׃
30.2. וְנָתַן לָכֶם אֲדֹנָי לֶחֶם צָר וּמַיִם לָחַץ וְלֹא־יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת־מוֹרֶיךָ׃
31.2. וְגַם־הוּא חָכָם וַיָּבֵא רָע וְאֶת־דְּבָרָיו לֹא הֵסִיר וְקָם עַל־בֵּית מְרֵעִים וְעַל־עֶזְרַת פֹּעֲלֵי אָוֶן׃
44.9. יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃' '44.11. הֵן כָּל־חֲבֵרָיו יֵבֹשׁוּ וְחָרָשִׁים הֵמָּה מֵאָדָם יִתְקַבְּצוּ כֻלָּם יַעֲמֹדוּ יִפְחֲדוּ יֵבֹשׁוּ יָחַד׃ 44.12. חָרַשׁ בַּרְזֶל מַעֲצָד וּפָעַל בַּפֶּחָם וּבַמַּקָּבוֹת יִצְּרֵהוּ וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם־רָעֵב וְאֵין כֹּחַ לֹא־שָׁתָה מַיִם וַיִּיעָף׃ 44.13. חָרַשׁ עֵצִים נָטָה קָו יְתָאֲרֵהוּ בַשֶּׂרֶד יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת וּבַמְּחוּגָה יְתָאֳרֵהוּ וַיַּעֲשֵׂהוּ כְּתַבְנִית אִישׁ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת׃ 44.14. לִכְרָת־לוֹ אֲרָזִים וַיִּקַּח תִּרְזָה וְאַלּוֹן וַיְאַמֶּץ־לוֹ בַּעֲצֵי־יָעַר נָטַע אֹרֶן וְגֶשֶׁם יְגַדֵּל׃ 44.15. וְהָיָה לְאָדָם לְבָעֵר וַיִּקַּח מֵהֶם וַיָּחָם אַף־יַשִּׂיק וְאָפָה לָחֶם אַף־יִפְעַל־אֵל וַיִּשְׁתָּחוּ עָשָׂהוּ פֶסֶל וַיִּסְגָּד־לָמוֹ׃ 44.16. חֶצְיוֹ שָׂרַף בְּמוֹ־אֵשׁ עַל־חֶצְיוֹ בָּשָׂר יֹאכֵל יִצְלֶה צָלִי וְיִשְׂבָּע אַף־יָחֹם וְיֹאמַר הֶאָח חַמּוֹתִי רָאִיתִי אוּר׃ 44.17. וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ יסגוד־יִסְגָּד־ לוֹ וְיִשְׁתַּחוּ וְיִתְפַּלֵּל אֵלָיו וְיֹאמַר הַצִּילֵנִי כִּי אֵלִי אָתָּה׃ 44.18. לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃ 44.19. וְלֹא־יָשִׁיב אֶל־לִבּוֹ וְלֹא דַעַת וְלֹא־תְבוּנָה לֵאמֹר חֶצְיוֹ שָׂרַפְתִּי בְמוֹ־אֵשׁ וְאַף אָפִיתִי עַל־גֶּחָלָיו לֶחֶם אֶצְלֶה בָשָׂר וְאֹכֵל וְיִתְרוֹ לְתוֹעֵבָה אֶעֱשֶׂה לְבוּל עֵץ אֶסְגּוֹד׃''. None

1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats. 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts? 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly. 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them. 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood. 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil; 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow.
1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.
11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears; 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them.
11.15. And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod.
19.13. The princes of Zoan are become fools, The princes of Noph are deceived; They have caused Egypt to go astray, That are the corner-stone of her tribes.
19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
30.2. That walk to go down into Egypt, and have not asked at My mouth; to take refuge in the stronghold of Pharaoh, and to take shelter in the shadow of Egypt!
31.2. Yet He also is wise, And bringeth evil, And doth not call back His words; But will arise against the house of the evil-doers, And against the help of them that work iniquity.
44.9. They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed. 44.10. Who hath fashioned a god, or molten an image That is profitable for nothing? 44.11. Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together. 44.12. The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint. 44.13. The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house. 44.14. He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it. 44.15. Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto. 44.16. He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’; 44.17. And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’ 44.18. They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand. 44.19. And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’ 44.20. He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’' '. None

16. Hebrew Bible, Jeremiah, 43.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egyptian • Egyptian women • Egyptian, (native) • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings

Found in books: Piotrkowski (2019) 297; Salvesen et al (2020) 104, 152, 161; Sly (1990) 33

43.13. וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃' '. None

43.13. He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’' '. None

17. Hebrew Bible, Joshua, 5.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egyptians, Karaite attitudes towards • circumcision, Egyptian

Found in books: Salvesen et al (2020) 606; Thiessen (2011) 54, 55

5.9. וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא גִּלְגָּל עַד הַיּוֹם הַזֶּה׃''. None

5.9. And the LORD said unto Joshua: ‘This day have I rolled away the reproach of Egypt from off you.’ Wherefore the name of that place was called Gilgal, unto this day.''. None

18. Hebrew Bible, Judges, 3.5-3.6 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egyptians • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women

Found in books: Cohen (2010) 375; Gruen (2020) 114

3.5. וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.6. וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃''. None

3.5. And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi: 3.6. and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.''. None

19. Homer, Iliad, 2.216-2.219, 9.381-9.384, 9.528-9.599 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Domitian, emperor, controls Celer’s Egyptian experience • Egypt and Egyptians • Egypt/Egyptians, Demeter/Eleusis and • Egyptian Thebes • Egyptians • Sesostris, Egyptian Pharaoh, founder of Colchis • Sophia, investigates Egyptian deities

Found in books: Gera (2014) 135; Kirichenko (2022) 34, 54; Lidonnici and Lieber (2007) 220; Manolaraki (2012) 160, 203; Simon (2021) 102

2.216. ἔμμεναι· αἴσχιστος δὲ ἀνὴρ ὑπὸ Ἴλιον ἦλθε· 2.217. φολκὸς ἔην, χωλὸς δʼ ἕτερον πόδα· τὼ δέ οἱ ὤμω 2.218. κυρτὼ ἐπὶ στῆθος συνοχωκότε· αὐτὰρ ὕπερθε 2.219. φοξὸς ἔην κεφαλήν, ψεδνὴ δʼ ἐπενήνοθε λάχνη.
9.381. οὐδʼ ὅσʼ ἐς Ὀρχομενὸν ποτινίσεται, οὐδʼ ὅσα Θήβας 9.382. Αἰγυπτίας, ὅθι πλεῖστα δόμοις ἐν κτήματα κεῖται, 9.383. αἵ θʼ ἑκατόμπυλοί εἰσι, διηκόσιοι δʼ ἀνʼ ἑκάστας 9.384. ἀνέρες ἐξοιχνεῦσι σὺν ἵπποισιν καὶ ὄχεσφιν·
9.528. ὡς ἦν· ἐν δʼ ὑμῖν ἐρέω πάντεσσι φίλοισι. 9.529. Κουρῆτές τʼ ἐμάχοντο καὶ Αἰτωλοὶ μενεχάρμαι 9.530. ἀμφὶ πόλιν Καλυδῶνα καὶ ἀλλήλους ἐνάριζον, 9.531. Αἰτωλοὶ μὲν ἀμυνόμενοι Καλυδῶνος ἐραννῆς, 9.532. Κουρῆτες δὲ διαπραθέειν μεμαῶτες Ἄρηϊ. 9.533. καὶ γὰρ τοῖσι κακὸν χρυσόθρονος Ἄρτεμις ὦρσε 9.534. χωσαμένη ὅ οἱ οὔ τι θαλύσια γουνῷ ἀλωῆς 9.535. Οἰνεὺς ῥέξʼ· ἄλλοι δὲ θεοὶ δαίνυνθʼ ἑκατόμβας, 9.536. οἴῃ δʼ οὐκ ἔρρεξε Διὸς κούρῃ μεγάλοιο. 9.537. ἢ λάθετʼ ἢ οὐκ ἐνόησεν· ἀάσατο δὲ μέγα θυμῷ. 9.538. ἣ δὲ χολωσαμένη δῖον γένος ἰοχέαιρα 9.539. ὦρσεν ἔπι χλούνην σῦν ἄγριον ἀργιόδοντα, 9.540. ὃς κακὰ πόλλʼ ἕρδεσκεν ἔθων Οἰνῆος ἀλωήν· 9.541. πολλὰ δʼ ὅ γε προθέλυμνα χαμαὶ βάλε δένδρεα μακρὰ 9.542. αὐτῇσιν ῥίζῃσι καὶ αὐτοῖς ἄνθεσι μήλων. 9.543. τὸν δʼ υἱὸς Οἰνῆος ἀπέκτεινεν Μελέαγρος 9.544. πολλέων ἐκ πολίων θηρήτορας ἄνδρας ἀγείρας 9.545. καὶ κύνας· οὐ μὲν γάρ κε δάμη παύροισι βροτοῖσι· 9.546. τόσσος ἔην, πολλοὺς δὲ πυρῆς ἐπέβησʼ ἀλεγεινῆς. 9.547. ἣ δʼ ἀμφʼ αὐτῷ θῆκε πολὺν κέλαδον καὶ ἀϋτὴν 9.548. ἀμφὶ συὸς κεφαλῇ καὶ δέρματι λαχνήεντι, 9.549. Κουρήτων τε μεσηγὺ καὶ Αἰτωλῶν μεγαθύμων. 9.550. ὄφρα μὲν οὖν Μελέαγρος ἄρηι φίλος πολέμιζε, 9.551. τόφρα δὲ Κουρήτεσσι κακῶς ἦν, οὐδὲ δύναντο 9.552. τείχεος ἔκτοσθεν μίμνειν πολέες περ ἐόντες· 9.553. ἀλλʼ ὅτε δὴ Μελέαγρον ἔδυ χόλος, ὅς τε καὶ ἄλλων 9.554. οἰδάνει ἐν στήθεσσι νόον πύκα περ φρονεόντων, 9.555. ἤτοι ὃ μητρὶ φίλῃ Ἀλθαίῃ χωόμενος κῆρ 9.556. κεῖτο παρὰ μνηστῇ ἀλόχῳ καλῇ Κλεοπάτρῃ 9.557. κούρῃ Μαρπήσσης καλλισφύρου Εὐηνίνης 9.558. Ἴδεώ θʼ, ὃς κάρτιστος ἐπιχθονίων γένετʼ ἀνδρῶν 9.559. τῶν τότε· καί ῥα ἄνακτος ἐναντίον εἵλετο τόξον 9.560. Φοίβου Ἀπόλλωνος καλλισφύρου εἵνεκα νύμφης, 9.561. τὴν δὲ τότʼ ἐν μεγάροισι πατὴρ καὶ πότνια μήτηρ 9.562. Ἀλκυόνην καλέεσκον ἐπώνυμον, οὕνεκʼ ἄρʼ αὐτῆς 9.563. μήτηρ ἀλκυόνος πολυπενθέος οἶτον ἔχουσα 9.564. κλαῖεν ὅ μιν ἑκάεργος ἀνήρπασε Φοῖβος Ἀπόλλων· 9.565. τῇ ὅ γε παρκατέλεκτο χόλον θυμαλγέα πέσσων 9.566. ἐξ ἀρέων μητρὸς κεχολωμένος, ἥ ῥα θεοῖσι 9.567. πόλλʼ ἀχέουσʼ ἠρᾶτο κασιγνήτοιο φόνοιο, 9.568. πολλὰ δὲ καὶ γαῖαν πολυφόρβην χερσὶν ἀλοία 9.569. κικλήσκουσʼ Ἀΐδην καὶ ἐπαινὴν Περσεφόνειαν 9.570. πρόχνυ καθεζομένη, δεύοντο δὲ δάκρυσι κόλποι, 9.571. παιδὶ δόμεν θάνατον· τῆς δʼ ἠεροφοῖτις Ἐρινὺς 9.572. ἔκλυεν ἐξ Ἐρέβεσφιν ἀμείλιχον ἦτορ ἔχουσα. 9.573. τῶν δὲ τάχʼ ἀμφὶ πύλας ὅμαδος καὶ δοῦπος ὀρώρει 9.574. πύργων βαλλομένων· τὸν δὲ λίσσοντο γέροντες 9.575. Αἰτωλῶν, πέμπον δὲ θεῶν ἱερῆας ἀρίστους, 9.576. ἐξελθεῖν καὶ ἀμῦναι ὑποσχόμενοι μέγα δῶρον· 9.577. ὁππόθι πιότατον πεδίον Καλυδῶνος ἐραννῆς, 9.578. ἔνθά μιν ἤνωγον τέμενος περικαλλὲς ἑλέσθαι 9.579. πεντηκοντόγυον, τὸ μὲν ἥμισυ οἰνοπέδοιο, 9.580. ἥμισυ δὲ ψιλὴν ἄροσιν πεδίοιο ταμέσθαι. 9.581. πολλὰ δέ μιν λιτάνευε γέρων ἱππηλάτα Οἰνεὺς 9.582. οὐδοῦ ἐπεμβεβαὼς ὑψηρεφέος θαλάμοιο 9.583. σείων κολλητὰς σανίδας γουνούμενος υἱόν· 9.584. πολλὰ δὲ τόν γε κασίγνηται καὶ πότνια μήτηρ 9.585. ἐλλίσσονθʼ· ὃ δὲ μᾶλλον ἀναίνετο· πολλὰ δʼ ἑταῖροι, 9.586. οἵ οἱ κεδνότατοι καὶ φίλτατοι ἦσαν ἁπάντων· 9.587. ἀλλʼ οὐδʼ ὧς τοῦ θυμὸν ἐνὶ στήθεσσιν ἔπειθον, 9.588. πρίν γʼ ὅτε δὴ θάλαμος πύκʼ ἐβάλλετο, τοὶ δʼ ἐπὶ πύργων 9.589. βαῖνον Κουρῆτες καὶ ἐνέπρηθον μέγα ἄστυ. 9.590. καὶ τότε δὴ Μελέαγρον ἐΰζωνος παράκοιτις 9.591. λίσσετʼ ὀδυρομένη, καί οἱ κατέλεξεν ἅπαντα 9.592. κήδεʼ, ὅσʼ ἀνθρώποισι πέλει τῶν ἄστυ ἁλώῃ· 9.593. ἄνδρας μὲν κτείνουσι, πόλιν δέ τε πῦρ ἀμαθύνει, 9.594. τέκνα δέ τʼ ἄλλοι ἄγουσι βαθυζώνους τε γυναῖκας. 9.595. τοῦ δʼ ὠρίνετο θυμὸς ἀκούοντος κακὰ ἔργα, 9.596. βῆ δʼ ἰέναι, χροῒ δʼ ἔντεʼ ἐδύσετο παμφανόωντα. 9.597. ὣς ὃ μὲν Αἰτωλοῖσιν ἀπήμυνεν κακὸν ἦμαρ 9.598. εἴξας ᾧ θυμῷ· τῷ δʼ οὐκέτι δῶρα τέλεσσαν 9.599. πολλά τε καὶ χαρίεντα, κακὸν δʼ ἤμυνε καὶ αὔτως.''. None

2.216. but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.219. but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. ' "
9.381. and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; " "9.384. and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; " '
9.528. that were warriors, whenso furious wrath came upon any; won might they be by gifts, and turned aside by pleadings. Myself I bear in mind this deed of old days and not of yesterday, how it was; and I will tell it among you that are all my friends. The Curetes on a time were fighting and the Aetolians staunch in battle 9.530. around the city of Calydon, and were slaying one another, the Aetolians defending lovely Calydon and the Curetes fain to waste it utterly in war. For upon their folk had Artemis of the golden throne sent a plague in wrath that Oeneus offered not to her the first-fruits of the harvest in his rich orchard land; 9.535. whereas the other gods feasted on hecatombs, and it was to the daughter of great Zeus alone that he offered not, whether haply he forgat, or marked it not; and he was greatly blinded in heart. 9.539. whereas the other gods feasted on hecatombs, and it was to the daughter of great Zeus alone that he offered not, whether haply he forgat, or marked it not; and he was greatly blinded in heart. Thereat the Archer-goddess, the child of Zeus, waxed wroth and sent against him a fierce wild boar, white of tusk, 9.540. that wrought much evil, wasting the orchard land of Oeneus; many a tall tree did he uproot and cast upon the ground, aye, root and apple blossom therewith. But the boar did Meleager, son of Oeneus, slay, when he had gathered out of many cities huntsmen 9.545. and hounds; for not of few men could the boar have been slain, so huge was he; and many a man set he upon the grievous pyre. But about his body the goddess brought to pass much clamour and shouting concerning his head and shaggy hide, between the Curetes and the great-souled Aetolians. 9.550. Now so long as Meleager, dear to Ares, warred, so long went it ill with the Curetes, nor might they abide without their wall, for all they were very many. But when wrath entered into Meleager, wrath that maketh the heart to swell in the breasts also of others, even though they be wise, 9.555. he then, wroth at heart against his dear mother Althaea, abode beside his wedded wife, the fair Cleopatra, daughter of Marpessa of the fair ankles, child of Evenus, and of Idas that was mightiest of men that were then upon the face of earth; who also took his bow to face the king 9.560. Phoebus Apollo for the sake of the fair-ankled maid. Her of old in their halls had her father and honoured mother called Halcyone by name, for that the mother herself in a plight even as that of the halcyon-bird of many sorrows, wept because Apollo that worketh afar had snatched her child away. 9.564. Phoebus Apollo for the sake of the fair-ankled maid. Her of old in their halls had her father and honoured mother called Halcyone by name, for that the mother herself in a plight even as that of the halcyon-bird of many sorrows, wept because Apollo that worketh afar had snatched her child away. ' "9.565. By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone, " "9.569. By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone, " '9.570. the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders 9.575. of the Aetolians made prayer, sending to him the best of the priests of the gods, that he should come forth and succour them, and they promised him a mighty gift; they bade him, where the plain of lovely Calydon was fattest, there choose a fair tract of fifty acres, the half of it vineland, 9.580. and the half clear plough-land, to be cut from out the plain. 9.584. and the half clear plough-land, to be cut from out the plain. And earnestly the old horseman Oeneus besought him, standing upon the threshold of his high-roofed chamber, and shaking the jointed doors, in prayer to his son, and earnestly too did his sisters and his honoured mother beseech him 9.585. —but he denied them yet more—and earnestly his companions that were truest and dearest to him of all; yet not even so could they persuade the heart in his breast, until at the last his chamber was being hotly battered, and the Curetes were mounting upon the walls and firing the great city. 9.590. Then verily his fair-girdled wife besought Meleager with wailing, and told him all the woes that come on men whose city is taken; the men are slain and the city is wasted by fire, and their children and low-girdled women are led captive of strangers. 9.595. Then was his spirit stirred, as he heard the evil tale, and he went his way and did on his body his gleaming armour. Thus did he ward from the Aetolians the day of evil, yielding to his own spirit; and to him thereafter they paid not the gifts, many and gracious; yet even so did he ward from them evil. 9.599. Then was his spirit stirred, as he heard the evil tale, and he went his way and did on his body his gleaming armour. Thus did he ward from the Aetolians the day of evil, yielding to his own spirit; and to him thereafter they paid not the gifts, many and gracious; yet even so did he ward from them evil. ''. None

20. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egyptian, (native) • Egyptian, temple • circumcision, Egyptian

Found in books: Piotrkowski (2019) 282; Thiessen (2011) 52

21. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apis, Egyptian deity • Domitian, emperor, controls Celer’s Egyptian experience • Egypt/Egyptian • Hellenization of Egyptian institutions, in Herodotus • Hellenization of Egyptian institutions, in Statius • Pliny the Elder, and Egyptian deities • Sophia, investigates Egyptian deities

Found in books: Manolaraki (2012) 202; Papaioannou et al. (2021) 122

22. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Egypt, Egyptian • Egypt, Egyptians • Egyptian • Egyptian Thebes • Egyptian culture and religion • Egyptian literature • Egyptian magic, ritual and religion • Egyptian myth • Gods (Egyptian, Greek, and Roman), Aphrodite • Gods (Egyptian, Greek, and Roman), Ares • Gods (Egyptian, Greek, and Roman), Hephaistos • Hellenization of Egyptian institutions, in Philostratus • Isis, called Queen Isis by Ethiopians, Africans and Egyptians • Religion (Egyptian and Greco-Egyptian), healing of domestic animals • hymns,- Egyptian • literature and hymns, Egyptian- funerary literature

Found in books: Bortolani et al (2019) 135, 211, 220, 254; Corrigan and Rasimus (2013) 65; Edelmann-Singer et al (2020) 198; Eidinow and Kindt (2015) 138, 220; Griffiths (1975) 154; Kirichenko (2022) 54; Manolaraki (2012) 272; Morrison (2020) 43, 88, 92; Renberg (2017) 306; Stephens and Winkler (1995) 123; d, Hoine and Martijn (2017) 39

23. Aeschylus, Prometheus Bound, 696-741, 790-815, 851, 853-869 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aegyptus • Egypt and Egyptians • Hathor, Egyptian deity • Hellenization of Egyptian institutions, in Herodotus

Found in books: Gera (2014) 152; Gruen (2011) 201, 258; Manolaraki (2012) 143

696. πρῴ γε στενάζεις καὶ φόβου πλέα τις εἶ·'697. ἐπίσχες ἔστʼ ἂν καὶ τὰ λοιπὰ προσμάθῃς. Χορός 698. λέγʼ, ἐκδίδασκε· τοῖς νοσοῦσί τοι γλυκὺ 699. τὸ λοιπὸν ἄλγος προυξεπίστασθαι τορῶς. Προμηθεύς 700. τὴν πρίν γε χρείαν ἠνύσασθʼ ἐμοῦ πάρα 701. κούφως· μαθεῖν γὰρ τῆσδε πρῶτʼ ἐχρῄζετε 702. τὸν ἀμφʼ ἑαυτῆς ἆθλον ἐξηγουμένης· 703. τὰ λοιπὰ νῦν ἀκούσαθʼ, οἷα χρὴ πάθη 704. τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα. 705. σύ τʼ Ἰνάχειον σπέρμα, τοὺς ἐμοὺς λόγους 706. θυμῷ βάλʼ, ὡς ἂν τέρματʼ ἐκμάθῃς ὁδοῦ. 707. πρῶτον μὲν ἐνθένδʼ ἡλίου πρὸς ἀντολὰς 708. στρέψασα σαυτὴν στεῖχʼ ἀνηρότους γύας· 709. Σκύθας δʼ ἀφίξῃ νομάδας, οἳ πλεκτὰς στέγας 710. πεδάρσιοι ναίουσʼ ἐπʼ εὐκύκλοις ὄχοις 711. ἑκηβόλοις τόξοισιν ἐξηρτυμένοι· 712. οἷς μὴ πελάζειν, ἀλλʼ ἁλιστόνοις πόδας 713. χρίμπτουσα ῥαχίαισιν ἐκπερᾶν χθόνα. 714. λαιᾶς δὲ χειρὸς οἱ σιδηροτέκτονες 715. οἰκοῦσι Χάλυβες, οὓς φυλάξασθαί σε χρή. 716. ἀνήμεροι γὰρ οὐδὲ πρόσπλατοι ξένοις. 717. ἥξεις δʼ Ὑβριστὴν ποταμὸν οὐ ψευδώνυμον, 718. ὃν μὴ περάσῃς, οὐ γὰρ εὔβατος περᾶν, 719. πρὶν ἂν πρὸς αὐτὸν Καύκασον μόλῃς, ὀρῶν 720. ὕψιστον, ἔνθα ποταμὸς ἐκφυσᾷ μένος 721. κροτάφων ἀπʼ αὐτῶν. ἀστρογείτονας δὲ χρὴ 722. κορυφὰς ὑπερβάλλουσαν ἐς μεσημβρινὴν 723. βῆναι κέλευθον, ἔνθʼ, Ἀμαζόνων στρατὸν 724. ἥξεις στυγάνορʼ, αἳ Θεμίσκυράν ποτε 725. κατοικιοῦσιν ἀμφὶ Θερμώδονθʼ, ἵνα 726. τραχεῖα πόντου Σαλμυδησσία γνάθος 727. ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν· 728. αὗταί σʼ ὁδηγήσουσι καὶ μάλʼ ἀσμένως. 729. ἰσθμὸν δʼ ἐπʼ αὐταῖς στενοπόροις λίμνης πύλαις 730. Κιμμερικὸν ἥξεις, ὃν θρασυσπλάγχνως σε χρὴ 731. λιποῦσαν αὐλῶνʼ ἐκπερᾶν Μαιωτικόν· 732. ἔσται δὲ θνητοῖς εἰσαεὶ λόγος μέγας 733. τῆς σῆς πορείας, Βόσπορος δʼ ἐπώνυμος 734. κεκλήσεται. λιποῦσα δʼ Εὐρώπης πέδον 735. ἤπειρον ἥξεις Ἀσιάδʼ·. ἆρʼ, ὑμῖν δοκεῖ 736. ὁ τῶν θεῶν τύραννος ἐς τὰ πάνθʼ ὁμῶς 737. βίαιος εἶναι; τῇδε γὰρ θνητῇ θεὸς 738. χρῄζων μιγῆναι τάσδʼ ἐπέρριψεν πλάνας. 739. πικροῦ δʼ ἔκυρσας, ὦ κόρη, τῶν σῶν γάμων 740. μνηστῆρος. οὓς γὰρ νῦν ἀκήκοας λόγους, 741. εἶναι δόκει σοι μηδέπω ʼν προοιμίοις. Ἰώ
790. ὅταν περάσῃς ῥεῖθρον ἠπείροιν ὅρον, 791. πρὸς ἀντολὰς φλογῶπας ἡλιοστιβεῖς 792. 851. τέξεις κελαινὸν Ἔπαφον, ὃς καρπώσεται
853. πέμπτη δʼ ἀπʼ αὐτοῦ γέννα πεντηκοντάπαις 854. πάλιν πρὸς Ἄργος οὐχ ἑκοῦσʼ ἐλεύσεται 855. θηλύσπορος, φεύγουσα συγγενῆ γάμον 856. ἀνεψιῶν· οἱ δʼ ἐπτοημένοι φρένας, 857. κίρκοι πελειῶν οὐ μακρὰν λελειμμένοι, 858. ἥξουσι θηρεύοντες οὐ θηρασίμους 859. γάμους, φθόνον δὲ σωμάτων ἕξει θεός· 860. Πελασγία δὲ δέξεται θηλυκτόνῳ 861. Ἄρει, δαμέντων νυκτιφρουρήτῳ θράσει. 862. γυνὴ γὰρ ἄνδρʼ ἕκαστον αἰῶνος στερεῖ, 863. δίθηκτον ἐν σφαγαῖσι βάψασα ξίφος· 864. τοιάδʼ ἐπʼ ἐχθροὺς τοὺς ἐμοὺς ἔλθοι Κύπρις. 865. μίαν δὲ παίδων ἵμερος θέλξει τὸ μὴ 866. κτεῖναι σύνευνον, ἀλλʼ ἀπαμβλυνθήσεται 867. γνώμην· δυοῖν δὲ θάτερον βουλήσεται, 868. κλύειν ἄναλκις μᾶλλον ἢ μιαιφόνος· 869. αὕτη κατʼ Ἄργος βασιλικὸν τέξει γένος. '. None

696. You lament and are full of fear all too soon. Wait until you have learned the rest as well. Chorus '697. You lament and are full of fear all too soon. Wait until you have learned the rest as well. Chorus 698. Proceed, tell all. It is comforting for the sick to know clearly beforehand what pain still awaits them. Prometheu 700. You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand. 705. And may you, daughter of Inachus, lay to heart my words so that you may learn the end of your wanderings. First, from this spot, turn yourself toward the rising sun and make your way over untilled plains; and you shall reach the Scythian nomads, who dwell 710. in thatched houses, perched aloft on strong-wheeled wagons and are equipped with far-darting bows. Do not approach them, but keeping your feet near the rugged shore, where the sea breaks with a roar, pass on beyond their land. On the left hand dwell the workers in iron, 715. the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, 720. loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come 725. inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach 730. the Cimmerian isthmus. This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Βόσπορος, by popular etymology derived from βοῦς and πόρος, passing of the cow, is, according to Wecklein, a Thracian form of Φωσφόρος, light-bearing, an epithet of the goddess Hecate. The dialectical form, once misunderstood, was then, it is conjectured, transferred from the Thracian (cp. Aesch. Pers. 746 ) to the Crimean strait. In the Suppliants Aeschylus makes Io cross the Thracian Bosporus . Then, leaving the soil of Europe, 735. you shall come to the Asian continent. Does it not seem to you that the tyrant of the gods is violent in all his ways? For this god, desirous of union with this mortal maid, has imposed upon her these wanderings. Maiden, you have gained a cruel suitor 740. for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io
790. When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids, 795. three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind, 800. whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons, 805. and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is. 810. Follow along its banks until you reach the cataract, where, from the Bybline mountains, 851. And you shall bring forth dark Epaphus,

30.13. Thus saith the Lord GOD: I will also destroy the idols, And I will cause the things of nought to cease from Noph; And there shall be no more a prince out of the land of Egypt; And I will put a fear in the land of Egypt.
30.16. And I will set a fire in Egypt; Sin shall be in great convulsion, And No shall be rent asunder; And in Noph shall come adversaries in the day-time.''. None

25. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aegyptus • Aegyptus (sons of), transgressive • Aegyptus, • Egyptian, Danaids/Danaus/fiancés of the Danaids • Hathor, Egyptian deity • Hellenization of Egyptian institutions, in Herodotus • Sesostris, Egyptian King

Found in books: Bianchetti et al (2015) 199; Del Lucchese (2019) 48; Fabian Meinel (2015) 196; Manolaraki (2012) 143; Papadodima (2022) 16; Petrovic and Petrovic (2016) 167

26. Euripides, Helen, 1-2, 1307 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egypt, Egyptian • Hellenization of Egyptian institutions, in Philostratus • Trojan War, Egyptian story of • cultural interconnection, Greek-Egyptian

Found in books: Bernabe et al (2013) 255; Graf and Johnston (2007) 154; Gruen (2011) 89; Manolaraki (2012) 272

1. Νείλου μὲν αἵδε καλλιπάρθενοι ῥοαί,' 2. ὃς ἀντὶ δίας ψακάδος Αἰγύπτου πέδον '. None

1. These are the lovely pure streams of the Nile , which waters the plain and lands of Egypt , fed by white melting snow instead of rain from heaven. Proteus was king of this land when he was alive,' 2. These are the lovely pure streams of the Nile , which waters the plain and lands of Egypt , fed by white melting snow instead of rain from heaven. Proteus was king of this land when he was alive, '. None

27. Euripides, Phoenician Women, 683-684 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egypt, Egyptian • Egypt/Egyptians, Demeter/Eleusis and

Found in books: Bernabe et al (2013) 431; Simon (2021) 102

683. καὶ διώνυμοι θεαί,'684. Περσέφασσα καὶ φίλα '. None

683. oh! in foreign prayers: come, come to this land; your descendants settled here; and the goddesses of twofold name, Persephone and the kindly'684. oh! in foreign prayers: come, come to this land; your descendants settled here; and the goddesses of twofold name, Persephone and the kindly '. None

28. Hebrew Bible, Ezra, 9.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Egyptians • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women

Found in books: Cohen (2010) 375; Gruen (2020) 120

9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃'
9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ '. None

9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.''. None

29. Herodotus, Histories, 1.1-1.5, 1.56-1.58, 1.68, 1.72, 1.105, 1.131-1.132, 1.138, 1.172, 1.182, 1.187, 2.1-2.5, 2.11, 2.14-2.15, 2.19-2.23, 2.28-2.32, 2.35-2.57, 2.49.2-2.49.3, 2.59, 2.61-2.62, 2.64-2.65, 2.73, 2.77, 2.81, 2.83-2.84, 2.86, 2.91, 2.91.1, 2.99-2.100, 2.102-2.117, 2.119-2.120, 2.122-2.123, 2.129, 2.132-2.133, 2.137-2.139, 2.141-2.146, 2.151-2.156, 2.158-2.159, 2.158.5, 2.169-2.171, 2.176, 2.178, 2.182, 3.1-3.2, 3.19-3.20, 3.24-3.25, 3.28-3.29, 3.37-3.38, 3.64, 3.97-3.106, 3.129, 4.1, 4.5-4.13, 4.15, 4.26, 4.59, 4.61-4.62, 4.76-4.80, 4.96, 4.99, 4.127, 4.172, 4.188-4.189, 6.56, 6.58-6.65, 6.75, 6.80, 6.84, 7.3, 7.6, 7.8, 7.12-7.19, 7.73, 7.136, 7.192, 8.54, 8.143, 9.65, 9.82, 9.112, 9.122 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aegyptus • Apis, Egyptian deity • Chaeremon, Egyptian priest and tutor, to Nero • Cult personnel (Egyptian and Greco-Egyptian), lector-priest/magician • Divinities (Egyptian and Greco-Egyptian), Apis • Divinities (Egyptian and Greco-Egyptian), Khnum • Divinities (Egyptian and Greco-Egyptian), Khonsu • Divinities (Egyptian and Greco-Egyptian), Ptah • Domitian, emperor, controls Celer’s Egyptian experience • Dreams (in Egyptian literature), Bentresh Stele • Dreams (in Egyptian literature), Blinding of Pharaoh • Dreams (in Egyptian literature), Chaeremons alternate version of Exodus story • Dreams (in Egyptian literature), Famine Stele • Dreams (in Egyptian literature), Life of Imhotep (unpublished) • Dreams (in Egyptian literature), in royal pseudepigrapha and Demotic narratives • Egypt and Egyptians • Egypt and Egyptians, Egypt, river of • Egypt, Egyptian • Egypt, Egyptians • Egypt/Egyptian • Egypt/Egyptians • Egypt/Egyptians, Aphrodite/Urania and • Egypt/Egyptians, Demeter/Eleusis and • Egyptian • Egyptian control over the Levant ( • Egyptian culture and religion • Egyptian medicine • Egyptian medicine, priests • Egyptian sacrifice • Egyptian, Amasis • Egyptian, archives • Egyptian, art • Egyptian, artworks • Egyptian, city of Sais • Egyptian, civilisation • Egyptian, culture • Egyptian, customs • Egyptian, equivalent of Athena • Egyptian, names • Egyptian, priest • Egyptian, tale • Egyptian, traditions about Heracles • Egyptianess/Egyptian • Egyptianism/Egyptianising • Egyptians • Egyptians, Roman perspectives • Egyptians, believed themselves to be the most ancient of all peoples • Egyptians, character of • Egyptians, depictions in Hebrew Bible, LXX, and ancient Jewish writings • Egyptians, distinct from all other peoples • Egyptians, male and female roles reversed among them • Egyptians, their concept of “barbarians” • Euripides, on Egyptian priestesses at Dodona • Graeco-Egyptian • Greeks/Hellenes, and Egyptians • Hathor, Egyptian deity • Hecataeus of Abdera, On the Egyptians • Hellenization of Egyptian institutions, in Herodotus • Hellenization of Egyptian institutions, in Plutarch • Hellenization of Egyptian institutions, in Statius • Herodotus, on Athenian origins, on Egyptians • Incubation (Egyptian and Greco-Egyptian), Athyrtis • Incubation (Egyptian and Greco-Egyptian), by Pharaonic royalty • Incubation (Egyptian and Greco-Egyptian), early development • Necho, Egyptian Pharaoh • Nitocris (Egyptian queen [Sixth Dynasty]) • Nitocris, Egyptian queen • Oracles (Egyptian), Talmis, oracle of Mandoulis • Oracles, of Egyptian gods • Osiris, Egyptian deity • Pan, god, Egyptian • Pheros (king of Egypt, from Egyptian pr-ꜥꜣ, “pharaoh”) • Pliny the Elder, and Egyptian deities • Plutarch, Hellenizes Egyptian institutions • Sesostris, Egyptian King • Sesostris, Egyptian Pharaoh, founder of Colchis • Sophia, investigates Egyptian deities • Theoi Soteres, Egyptian gods as • Tꜣ-nḥsy (“Bow-land”, Egyptian name of Nubia) • Wadjet, Egyptian deity • altars, in Egyptian religion • bull's blood, in Egyptian religion • chronological structure of Egyptian history • circumcision, Egyptian • cows, taboo in Egyptian religion • cultural appropriation, Egyptians and • customs/traditions/practices as identity markers, among Egyptians • disciplina auguralis, Egyptian • doctor, Egyptian • health, of the Egyptians • holding an animal above the head, in Egyptian sacrifice • identity theft, Egyptians and • king-lists, Egyptian • kingship, Egyptian • legs, in Egyptian sacrifice • medicine, Egyptian medicine • mꜣꜥt (Egyptian “equity”) • philosophy,Egyptian • pigs, in Egyptian religion • piromis (Egyptian pꜣ rmṯ, “man”) • plague, and anti-Egyptian prejudice • post-mortality belief, representation of, Egyptian context • priest, Egyptian • priests, Egyptian • religious practices, Egyptian • traditions, Egyptian and Phoenician traditions about Heracles • wonder (Egyptian bjꜣjt) • wꜣḏ wr (Egyptian “Great Green”, name of the Mediterranean Sea, the Red Sea, and the Lake Moeris) • ʾısft (Egyptian “chaos”)

Found in books: Bar Kochba (1997) 60, 194; Bernabe et al (2013) 134, 148, 250, 251, 252, 253, 422, 423, 424, 426; Bianchetti et al (2015) 6, 7; Bloch (2022) 85; Eidinow (2007) 276; Eidinow and Kindt (2015) 12, 13, 123, 131, 151, 372; Gera (2014) 71, 126, 135, 162, 203, 205, 215, 384; Graf and Johnston (2007) 50, 76, 142, 159, 175, 177, 178; Gruen (2011) 201, 225, 258, 270; Gruen (2020) 14, 15, 45, 49, 50, 51, 52, 54; Heymans (2021) 218; Hitch (2017) 253, 259, 260, 261, 262, 263; Isaac (2004) 67, 263, 353, 354; Jim (2022) 88; Jouanna (2012) 10; Kingsley Monti and Rood (2022) 77, 113, 119, 141, 143, 144, 146, 159, 160, 165, 167, 176, 213, 217; Manolaraki (2012) 41, 143, 149, 176, 202, 204, 205, 255; Mikalson (2003) 41, 43, 78, 126, 141, 144, 145, 146, 154, 167, 168, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 236; Morrison (2020) 30, 43, 49, 55, 61, 69, 84, 92, 93, 115, 125, 127, 148, 149, 160, 162, 163, 164, 165, 166, 173, 177, 196; Nuno et al (2021) 412; Papadodima (2022) 21, 22, 25, 101, 126; Papaioannou et al. (2021) 122; Piotrkowski (2019) 298, 329; Renberg (2017) 89, 91, 560; Salvesen et al (2020) 212, 293; Simon (2021) 96, 255; Stavrianopoulou (2013) 352; Thiessen (2011) 7, 53, 56; Torok (2014) 52, 56, 57, 59, 60, 61, 62, 63, 64, 65, 66, 73, 74, 79, 96, 112, 122, 132; Trapp et al (2016) 56; Waldner et al (2016) 74; Wolfsdorf (2020) 510; de Jáuregui et al. (2011) 57, 119, 358

1.1. Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου. 1.2. οὕτω μὲν Ἰοῦν ἐς Αἴγυπτον ἀπικέσθαι λέγουσι Πέρσαι, οὐκ ὡς Ἕλληνές, καὶ τῶν ἀδικημάτων πρῶτον τοῦτο ἄρξαι. μετὰ δὲ ταῦτα Ἑλλήνων τινάς ʽοὐ γὰρ ἔχουσι τοὔνομα ἀπηγήσασθαἰ φασὶ τῆς Φοινίκης ἐς Τύρον προσσχόντας ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Εὐρώπην. εἴησαν δʼ ἄν οὗτοι Κρῆτες. ταῦτα μὲν δὴ ἴσα πρὸς ἴσα σφι γενέσθαι, μετὰ δὲ ταῦτα Ἕλληνας αἰτίους τῆς δευτέρης ἀδικίης γενέσθαι· καταπλώσαντας γὰρ μακρῇ νηί ἐς Αἶαν τε τὴν Κολχίδα καὶ ἐπὶ Φᾶσιν ποταμόν, ἐνθεῦτεν, διαπρηξαμένους καὶ τἄλλα τῶν εἵνεκεν ἀπίκατο, ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Μηδείην. πέμψαντά δὲ τὸν Κόλχων βασιλέα ἐς τὴν Ἑλλάδα κήρυκα αἰτέειν τε δίκας τῆς ἁρπαγῆς καὶ ἀπαιτέειν τὴν θυγατέρα. τοὺς δὲ ὑποκρίνασθαι ὡς οὐδὲ ἐκεῖνοι Ἰοῦς τῆς Ἀργείης ἔδοσάν σφι δίκας τῆς ἁρπαγῆς· οὐδὲ ὤν αὐτοὶ δώσειν ἐκείνοισι. 1.3. δευτέρῃ δὲ λέγουσι γενεῇ μετὰ ταῦτα Ἀλέξανδρον τὸν Πριάμου, ἀκηκοότα ταῦτα, ἐθελῆσαί οἱ ἐκ τῆς Ἑλλάδος διʼ ἁρπαγῆς γενέσθαι γυναῖκα, ἐπιστάμενον πάντως ὅτι οὐ δώσει δίκας. οὐδὲ γὰρ ἐκείνους διδόναι. οὕτω δὴ ἁρπάσαντος αὐτοῦ Ἑλένην, τοῖσι Ἕλλησι δόξαι πρῶτὸν πέμψαντας ἀγγέλους ἀπαιτέειν τε Ἑλένην καὶ δίκας τῆς ἁρπαγῆς αἰτέειν. τοὺς δέ, προϊσχομένων ταῦτα, προφέρειν σφι Μηδείης τὴν ἁρπαγήν, ὡς οὐ δόντες αὐτοὶ δίκας οὐδὲ ἐκδόντες ἀπαιτεόντων βουλοίατό σφι παρʼ ἄλλων δίκας γίνεσθαι. 1.4. μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι. 1.5. οὕτω μὲν Πέρσαι λέγουσι γενέσθαι, καὶ διὰ τὴν Ἰλίου ἅλωσιν εὑρίσκουσι σφίσι ἐοῦσαν τὴν ἀρχήν τῆς ἔχθρης τῆς ἐς τοὺς Ἕλληνας. περὶ δὲ τῆς Ἰοῦς οὐκ ὁμολογέουσι Πέρσῃσι οὕτω Φοίνικες· οὐ γὰρ ἁρπαγῇ σφέας χρησαμένους λέγουσι ἀγαγεῖν αὐτήν ἐς Αἴγυπτον, ἀλλʼ ὡς ἐν τῷ Ἄργεϊ ἐμίσγετο τῷ ναυκλήρῳ τῆς νέος· ἐπεὶ δʼ ἔμαθε ἔγκυος ἐοῦσα, αἰδεομένη τοὺς τοκέας οὕτω δὴ ἐθελοντήν αὐτήν τοῖσι Φοίνιξι συνεκπλῶσαι, ὡς ἂν μὴ κατάδηλος γένηται. ταῦτα μέν νυν Πέρσαι τε καὶ Φοίνικες λέγουσι· ἐγὼ δὲ περὶ μὲν τούτων οὐκ ἔρχομαι ἐρέων ὡς οὕτω ἢ ἄλλως κως ταῦτα ἐγένετο, τὸν δὲ οἶδα αὐτὸς πρῶτον ὑπάρξαντα ἀδίκων ἔργων ἐς τοὺς Ἕλληνας, τοῦτον σημήνας προβήσομαι ἐς τὸ πρόσω τοῦ λόγου, ὁμοίως σμικρὰ καὶ μεγάλα ἄστεα ἀνθρώπων ἐπεξιών. τὰ γὰρ τὸ πάλαι μεγάλα ἦν, τὰ πολλὰ σμικρὰ αὐτῶν γέγονε· τὰ δὲ ἐπʼ ἐμεῦ ἦν μεγάλα, πρότερον ἦν σμικρά. τὴν ἀνθρωπηίην ὤν ἐπιστάμενος εὐδαιμονίην οὐδαμὰ ἐν τὠυτῷ μένουσαν, ἐπιμνήσομαι ἀμφοτέρων ὁμοίως.
1.56. τούτοισι ἐλθοῦσι τοῖσι ἔπεσι ὁ Κροῖσος πολλόν τι μάλιστα πάντων ἥσθη, ἐλπίζων ἡμίονον οὐδαμὰ ἀντʼ ἀνδρὸς βασιλεύσειν Μήδων, οὐδʼ ὦν αὐτὸς οὐδὲ οἱ ἐξ αὐτοῦ παύσεσθαι κοτὲ τῆς ἀρχῆς. μετὰ δὲ ταῦτα ἐφρόντιζε ἱστορέων τοὺς ἂν Ἑλλήνων δυνατωτάτους ἐόντας προσκτήσαιτο φίλους, ἱστορέων δὲ εὕρισκε Λακεδαιμονίους καὶ Ἀθηναίους προέχοντας τοὺς μὲν τοῦ Δωρικοῦ γένεος τοὺς δὲ τοῦ Ἰωνικοῦ. ταῦτα γὰρ ἦν τὰ προκεκριμένα, ἐόντα τὸ ἀρχαῖον τὸ μὲν Πελασγικὸν τὸ δὲ Ἑλληνικὸν ἔθνος. καὶ τὸ μὲν οὐδαμῇ κω ἐξεχώρησε, τὸ δὲ πολυπλάνητον κάρτα. ἐπὶ μὲν γὰρ Δευκαλίωνος βασιλέος οἴκεε γῆν τὴν Φθιῶτιν, ἐπὶ δὲ Δώρου τοῦ Ἕλληνος τὴν ὑπὸ τὴν Ὄσσαν τε καὶ τὸν Ὄλυμπον χώρην, καλεομένην δὲ Ἱστιαιῶτιν· ἐκ δὲ τῆς Ἱστιαιώτιδος ὡς ἐξανέστη ὑπὸ Καδμείων, οἴκεε ἐν Πίνδῳ Μακεδνὸν καλεόμενον· ἐνθεῦτεν δὲ αὖτις ἐς τὴν Δρυοπίδα μετέβη καὶ ἐκ τῆς Δρυοπίδος οὕτω ἐς Πελοπόννησον ἐλθὸν Δωρικὸν ἐκλήθη. 1.57. ἥντινα δὲ γλῶσσαν ἵεσαν οἱ Πελασγοί, οὐκ ἔχω ἀτρεκέως εἰπεῖν. εἰ δὲ χρεόν ἐστι τεκμαιρόμενον λέγειν τοῖσι νῦν ἔτι ἐοῦσι Πελασγῶν τῶν ὑπὲρ Τυρσηνῶν Κρηστῶνα πόλιν οἰκεόντων, οἳ ὅμουροι κοτὲ ἦσαν τοῖσι νῦν Δωριεῦσι καλεομένοισι ʽοἴκεον δὲ τηνικαῦτα γῆν τὴν νῦν Θεσσαλιῶτιν καλεομένην̓, καὶ τῶν Πλακίην τε καὶ Σκυλάκην Πελασγῶν οἰκησάντων ἐν Ἑλλησπόντῳ, οἳ σύνοικοι ἐγένοντο Ἀθηναίοισι, καὶ ὅσα ἄλλα Πελασγικὰ ἐόντα πολίσματα τὸ οὔνομα μετέβαλε· εἰ τούτοισι τεκμαιρόμενον δεῖ λέγειν, ἦσαν οἱ Πελασγοὶ βάρβαρον γλῶσσαν ἱέντες. εἰ τοίνυν ἦν καὶ πᾶν τοιοῦτο τὸ Πελασγικόν, τὸ Ἀττικὸν ἔθνος ἐὸν Πελασγικὸν ἅμα τῇ μεταβολῇ τῇ ἐς Ἕλληνας καὶ τὴν γλῶσσαν μετέμαθε. καὶ γὰρ δὴ οὔτε οἱ Κρηστωνιῆται οὐδαμοῖσι τῶν νῦν σφέας περιοικεόντων εἰσὶ ὁμόγλωσσοι οὔτε οἱ Πλακιηνοί, σφίσι δὲ ὁμόγλωσσοι· δηλοῦσί τε ὅτι τὸν ἠνείκαντο γλώσσης χαρακτῆρα μεταβαίνοντες ἐς ταῦτα τὰ χωρία, τοῦτον ἔχουσι ἐν φυλακῇ. 1.58. τὸ δὲ Ἑλληνικὸν γλώσσῃ μὲν ἐπείτε ἐγένετο αἰεί κοτε τῇ αὐτῇ διαχρᾶται, ὡς ἐμοὶ καταφαίνεται εἶναι· ἀποσχισθὲν μέντοι ἀπὸ τοῦ Πελασγικοῦ ἐόν ἀσθενές, ἀπό σμικροῦ τεο τὴν ἀρχὴν ὁρμώμενον αὔξηται ἐς πλῆθος τῶν ἐθνέων, Πελασγῶν μάλιστα προσκεχωρηκότων αὐτῷ καὶ ἄλλων ἐθνέων βαρβάρων συχνῶν. πρόσθε δὲ ὦν ἔμοιγε δοκέει οὐδὲ τὸ Πελασγικὸν ἔθνος, ἐὸν βάρβαρον, οὐδαμὰ μεγάλως αὐξηθῆναι.
1.68. τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη.
1.72. οἱ δὲ Καππαδόκαι ὑπὸ Ἑλλήνων Σύριοι ὀνομάζονται· ἦσαν δὲ οἱ Σύριοι οὗτοι τὸ μὲν πρότερον ἢ Πέρσας ἄρξαι Μήδων κατήκοοι, τότε δὲ Κύρου. ὁ γὰρ οὖρος ἦν τῆς τε Μηδικῆς ἀρχῆς καὶ τῆς Λυδικῆς ὁ Ἅλυς ποταμός, ὃς ῥέει ἐξ Ἀρμενίου ὄρεος διὰ Κιλίκων, μετὰ δὲ Ματιηνοὺς μὲν ἐν δεξιῇ ἔχει ῥέων, ἐκ δὲ τοῦ ἑτέρου Φρύγας· παραμειβόμενος δὲ τούτους καὶ ῥέων ἄνω πρὸς βορέην ἄνεμον ἔνθεν μὲν Συρίους Καππαδόκας ἀπέργει, ἐξ εὐωνύμου δὲ Παφλαγόνας. οὕτω ὁ Ἅλυς ποταμὸς ἀποτάμνει σχεδὸν πάντα τῆς Ἀσίης τὰ κάτω ἐκ θαλάσσης τῆς ἀντίον Κύπρου ἐς τὸν Εὔξεινον πόντον. ἔστι δὲ αὐχὴν οὗτος τῆς χώρης ταύτης ἁπάσης· μῆκος ὁδοῦ εὐζώνῳ ἀνδρὶ πέντε ἡμέραι ἀναισιμοῦνται.

1.105. ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.

1.131. Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν.
1.132. θυσίη δὲ τοῖσι Πέρσῃσι περὶ τοὺς εἰρημένους θεοὺς ἥδε κατέστηκε· οὔτε βωμοὺς ποιεῦνται οὔτε πῦρ ἀνακαίουσι μέλλοντες θύειν, οὐ σπονδῇ χρέωνται, οὐκὶ αὐλῷ, οὐ στέμμασι, οὐκὶ οὐλῇσι· τῶν δὲ ὡς ἑκάστῳ θύειν θέλῃ, ἐς χῶρον καθαρὸν ἀγαγὼν τὸ κτῆνος καλέει τὸν θεόν, ἐστεφανωμένος τὸν τιάραν μυρσίνῃ μάλιστα. ἑωυτῷ μὲν δὴ τῷ θύοντι ἰδίῃ μούνῳ οὔ οἱ ἐγγίνεται ἀρᾶσθαι ἀγαθά, ὁ δὲ τοῖσι πᾶσι Πέρσῃσι κατεύχεται εὖ γίνεσθαι καὶ τῷ βασιλέι· ἐν γὰρ δὴ τοῖσι ἅπασι Πέρσῃσι καὶ αὐτὸς γίνεται. ἐπεὰν δὲ διαμιστύλας κατὰ μέλεα τὸ ἱρήιον ἑψήσῃ τὰ κρέα ὑποπάσας ποίην ὡς ἁπαλωτάτην, μάλιστα δὲ τὸ τρίφυλλον, ἐπὶ ταύτης ἔθηκε ὦν πάντα τὰ κρέα. διαθέντος δὲ αὐτοῦ Μάγος ἀνὴρ παρεστεὼς ἐπαείδει θεογονίην, οἵην δὴ ἐκεῖνοι λέγουσι εἶναι τὴν ἐπαοιδήν· ἄνευ γὰρ δὴ Μάγου οὔ σφι νόμος ἐστὶ θυσίας ποιέεσθαι. ἐπισχὼν δὲ ὀλίγον χρόνον ἀποφέρεται ὁ θύσας τὰ κρέα καὶ χρᾶται ὅ τι μιν λόγος αἱρέει.

1.138. ἅσσα δέ σφι ποιέειν οὐκ ἔξεστι, ταῦτα οὐδὲ λέγειν ἔξεστι. αἴσχιστον δὲ αὐτοῖσι τὸ ψεύδεσθαι νενόμισται, δεύτερα δὲ τὸ ὀφείλειν χρέος, πολλῶν μὲν καὶ ἄλλων εἵνεκα, μάλιστα δὲ ἀναγκαίην φασὶ εἶναι τὸν ὀφείλοντα καί τι ψεῦδος λέγειν. ὃς ἂν δὲ τῶν ἀστῶν λέπρην ἢ λεύκην ἔχῃ, ἐς πόλιν οὗτος οὐ κατέρχεται οὐδὲ συμμίσγεται τοῖσι ἄλλοισι Πέρσῃσι· φασὶ δέ μιν ἐς τὸν ἥλιον ἁμαρτόντα τι ταῦτα ἔχειν. ξεῖνον δὲ πάντα τὸν λαμβανόμενον ὑπὸ τουτέων πολλοὶ ἐξελαύνουσι ἐκ τῆς χώρης, καὶ τὰς λευκὰς περιστεράς, τὴν αὐτὴν αἰτίην ἐπιφέροντες. ἐς ποταμὸν δὲ οὔτε ἐνουρέουσι οὔτε ἐμπτύουσι, οὐ χεῖρας ἐναπονίζονται, οὐδὲ ἄλλον οὐδένα περιορῶσι, ἀλλὰ σέβονται ποταμοὺς μάλιστα.

1.172. οἱ δὲ Καύνιοι αὐτόχθονες δοκέειν ἐμοὶ εἰσί, αὐτοὶ μέντοι ἐκ Κρήτης φασὶ εἶναι. προσκεχωρήκασι δὲ γλῶσσαν μὲν πρὸς τὸ Καρικὸν ἔθνος, ἢ οἱ Κᾶρες πρὸς τὸ Καυνικόν ʽτοῦτο γὰρ οὐκ ἔχω ἀτρεκέως διακρῖναἰ, νόμοισι δὲ χρέωνται κεχωρισμένοισι πολλὸν τῶν τε ἄλλων ἀνθρώπων καὶ Καρῶν. τοῖσι γὰρ κάλλιστον ἐστὶ κατʼ ἡλικίην τε καὶ φιλότητα εἰλαδὸν συγγίνεσθαι ἐς πόσιν, καὶ ἀνδράσι καὶ γυναιξὶ καὶ παισί. ἱδρυθέντων δέ σφι ἱρῶν ξεινικῶν, μετέπειτα ὥς σφι ἀπέδοξε, ἔδοξέ δὲ τοῖσι πατρίοισι μοῦνον, χέασθαι θεοῖσι, ἐνδύντες τὰ ὅπλα ἅπαντες Καύνιοι ἡβηδόν, τύπτοντες δόρασι τὸν ἠέρα, μέχρι οὔρων τῶν Καλυνδικῶν εἵποντο, καὶ ἔφασαν ἐκβάλλειν τοὺς ξεινικοὺς θεούς.

1.182. φασὶ δὲ οἱ αὐτοὶ οὗτοι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, τὸν θεὸν αὐτὸν φοιτᾶν τε ἐς τὸν νηὸν καὶ ἀμπαύεσθαι ἐπὶ τῆς κλίνης, κατά περ ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι κατὰ τὸν αὐτὸν τρόπον, ὡς λέγουσι οἱ Αἰγύπτιοι· καὶ γὰρ δὴ ἐκεῖθι κοιμᾶται ἐν τῷ τοῦ Διὸς τοῦ Θηβαιέος γυνή, ἀμφότεραι δὲ αὗται λέγονται ἀνδρῶν οὐδαμῶν ἐς ὁμιλίην φοιτᾶν· καὶ κατά περ ἐν Πατάροισι τῆς Λυκίης ἡ πρόμαντις τοῦ θεοῦ, ἐπεὰν γένηται· οὐ γὰρ ὦν αἰεί ἐστι χρηστήριον αὐτόθι· ἐπεὰν δὲ γένηται τότε ὦν συγκατακληίεται τὰς νύκτας ἔσω ἐν τῷ νηῷ.

1.187. ἡ δʼ αὐτὴ αὕτη βασίλεια καὶ ἀπάτην τοιήνδε τινὰ ἐμηχανήσατο· ὕπερ τῶν μάλιστα λεωφόρων πυλέων τοῦ ἄστεος τάφον ἑωυτῇ κατεσκευάσατο μετέωρον ἐπιπολῆς αὐτέων τῶν πυλέων, ἐνεκόλαψε δὲ ἐς τὸν τάφον γράμματα λέγοντα τάδε. “τῶν τις ἐμεῦ ὕστερον γινομένων Βαβυλῶνος βασιλέων ἢν σπανίσῃ χρημάτων, ἀνοίξας τὸν τάφον λαβέτω ὁκόσα βούλεται χρήματα· μὴ μέντοι γε μὴ σπανίσας γε ἄλλως ἀνοίξῃ· οὐ γὰρ ἄμεινον·” οὗτος ὁ τάφος ἦν ἀκίνητος μέχρι οὗ ἐς Δαρεῖον περιῆλθε ἡ βασιληίη· Δαρείῳ δὲ καὶ δεινὸν ἐδόκεε εἶναι τῇσι πύλῃσι ταύτῃσι μηδὲν χρᾶσθαι, καὶ χρημάτων κειμένων καὶ αὐτῶν τῶν γραμμάτων ἐπικαλεομένων, μὴ οὐ λαβεῖν αὐτά· τῇσι δὲ πύλῃσι ταύτῃσι οὐδὲν ἐχρᾶτο τοῦδε εἵνεκα, ὅτι ὕπερ κεφαλῆς οἱ ἐγίνετο ὁ νεκρὸς διεξελαύνοντι. ἀνοίξας δὲ τὸν τάφον εὗρε χρήματα μὲν οὔ, τὸν δὲ νεκρὸν καὶ γράμματα λέγοντα τάδε· “εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής, οὐκ ἂν νεκρῶν θήκας ἀνέῳγες.” αὕτη μέν νυν ἡ βασίλεια τοιαύτη τις λέγεται γενέσθαι.
2.1. τελευτήσαντος δὲ Κύρου παρέλαβε τὴν βασιληίην Καμβύσης, Κύρου ἐὼν παῖς καὶ Κασσανδάνης τῆς Φαρνάσπεω θυγατρός, τῆς προαποθανούσης Κῦρος αὐτός τε μέγα πένθος ἐποιήσατο καὶ τοῖσι ἄλλοισι προεῖπε πᾶσι τῶν ἦρχε πένθος ποιέεσθαι. ταύτης δὴ τῆς γυναικὸς ἐὼν παῖς καὶ Κύρου Καμβύσης Ἴωνας μὲν καὶ Αἰολέας ὡς δούλους πατρωίους ἐόντας ἐνόμιζε, ἐπὶ δὲ Αἴγυπτον ἐποιέετο στρατηλασίην ἄλλους τε παραλαβὼν τῶν ἦρχε καὶ δὴ καὶ Ἑλλήνων τῶν ἐπεκράτεε. 2.2. οἱ δὲ Αἰγύπτιοι, πρὶν μὲν ἢ Ψαμμήτιχον σφέων βασιλεῦσαι, ἐνόμιζον ἑωυτοὺς πρώτους γενέσθαι πάντων ἀνθρώπων· ἐπειδὴ δὲ Ψαμμήτιχος βασιλεύσας ἠθέλησε εἰδέναι οἵτινες γενοίατο πρῶτοι, ἀπὸ τούτου νομίζουσι Φρύγας προτέρους γενέσθαι ἑωυτῶν, τῶν δὲ ἄλλων ἑωυτούς. Ψαμμήτιχος δὲ ὡς οὐκ ἐδύνατο πυνθανόμενος πόρον οὐδένα τούτου ἀνευρεῖν, οἳ γενοίατο πρῶτοι ἀνθρώπων, ἐπιτεχνᾶται τοιόνδε. παιδία δύο νεογνὰ ἀνθρώπων τῶν ἐπιτυχόντων δίδωσι ποιμένι τρέφειν ἐς τὰ ποίμνια τροφήν τινα τοιήνδε, ἐντειλάμενος μηδένα ἀντίον αὐτῶν μηδεμίαν φωνὴν ἱέναι, ἐν στέγῃ δὲ ἐρήμῃ ἐπʼ ἑωυτῶν κέεσθαι αὐτά, καὶ τὴν ὥρην ἐπαγινέειν σφι αἶγας, πλήσαντα δὲ γάλακτος τἆλλα διαπρήσσεσθαι· ταῦτα δὲ ἐποίεέ τε καὶ ἐνετέλλετο Ψαμμήτιχος θέλων ἀκοῦσαι τῶν παιδίων, ἀπαλλαχθέντων τῶν ἀσήμων κνυζημάτων, ἥντινα φωνὴν ῥήξουσι πρώτην· τά περ ὦν καὶ ἐγένετο. ὡς γὰρ διέτης χρόνος ἐγεγόνεε ταῦτα τῷ ποιμένι πρήσσοντι, ἀνοίγοντι τὴν θύρην καὶ ἐσιόντι τὰ παιδία ἀμφότερα προσπίπτοντα βεκὸς ἐφώνεον, ὀρέγοντα τὰς χεῖρας. τὰ μὲν δὴ πρῶτα ἀκούσας ἥσυχος ἦν ὁ ποιμήν· ὡς δὲ πολλάκις φοιτέοντι καὶ ἐπιμελομένῳ πολλὸν ἦν τοῦτο τὸ ἔπος, οὕτω δὴ σημήνας τῷ δεσπότῃ ἤγαγε τὰ παιδία κελεύσαντος ἐς ὄψιν τὴν ἐκείνου. ἀκούσας δὲ καὶ αὐτὸς ὁ Ψαμμήτιχος ἐπυνθάνετο οἵτινες ἀνθρώπων βεκός τι καλέουσι, πυνθανόμενος δὲ εὕρισκε Φρύγας καλέοντας τὸν ἄρτον. οὕτω συνεχώρησαν Αἰγύπτιοι καὶ τοιούτῳ σταθμησάμενοι πρήγματι τοὺς Φρύγας πρεσβυτέρους εἶναι ἑωυτῶν. ὧδε μὲν γενέσθαι τῶν ἱρέων τοῦ Ἡφαίστου τοῦ ἐν Μέμφι ἤκουον· Ἕλληνες δὲ λέγουσι ἄλλα τε μάταια πολλὰ καὶ ὡς γυναικῶν τὰς γλώσσας ὁ Ψαμμήτιχος ἐκταμὼν τὴν δίαιταν οὕτω ἐποιήσατο τῶν παίδων παρὰ ταύτῃσι τῇσι γυναιξί. 2.3. κατὰ μὲν δὴ τὴν τροφὴν τῶν παίδων τοσαῦτα ἔλεγον, ἤκουσα δὲ καὶ ἄλλα ἐν Μέμφι ἐλθὼν ἐς λόγους τοῖσι ἱρεῦσι τοῦ Ἡφαίστου. καὶ δὴ καὶ ἐς Θήβας τε καὶ ἐς Ἡλίου πόλιν αὐτῶν τούτων εἵνεκεν ἐτραπόμην, ἐθέλων εἰδέναι εἰ συμβήσονται τοῖσι λόγοισι τοῖσι ἐν Μέμφι· οἱ γὰρ Ἡλιοπολῖται λέγονται Αἰγυπτίων εἶναι λογιώτατοι. τὰ μέν νυν θεῖα τῶν ἀπηγημάτων οἷα ἤκουον οὐκ εἰμὶ πρόθυμος ἐξηγέεσθαι, ἔξω ἢ τὰ οὐνόματα αὐτῶν μοῦνον, νομίζων πάντας ἀνθρώπους ἴσον περὶ αὐτῶν ἐπίστασθαι· τὰ δʼ ἂν ἐπιμνησθέω αὐτῶν, ὑπὸ τοῦ λόγου ἐξαναγκαζόμενος ἐπιμνησθήσομαι. 2.4. ὅσα δὲ ἀνθρωπήια πρήγματα, ὧδε ἔλεγον ὁμολογέοντες σφίσι, πρώτους Αἰγυπτίους ἀνθρώπων ἁπάντων ἐξευρεῖν τὸν ἐνιαυτόν, δυώδεκα μέρεα δασαμένους τῶν ὡρέων ἐς αὐτόν· ταῦτα δὲ ἐξευρεῖν ἐκ τῶν ἀστέρων ἔλεγον· ἄγουσι δὲ τοσῷδε σοφώτερον Ἑλλήνων, ἐμοὶ δοκέειν, ὅσῳ Ἕλληνες μὲν διὰ τρίτου ἔτεος ἐμβόλιμον ἐπεμβάλλουσι τῶν ὡρέων εἵνεκεν, Αἰγύπτιοι δὲ τριηκοντημέρους ἄγοντες τοὺς δυώδεκα μῆνας ἐπάγουσι ἀνὰ πᾶν ἔτος πέντε ἡμέρας πάρεξ τοῦ ἀριθμοῦ, καί σφι ὁ κύκλος τῶν ὡρέων ἐς τὠυτὸ περιιὼν παραγίνεται. δυώδεκά τε θεῶν ἐπωνυμίας ἔλεγον πρώτους Αἰγυπτίους νομίσαι καὶ Ἕλληνας παρὰ σφέων ἀναλαβεῖν, βωμούς τε καὶ ἀγάλματα καὶ νηοὺς θεοῖσι ἀπονεῖμαι σφέας πρώτους καὶ ζῷα ἐν λίθοισι ἐγγλύψαι. καὶ τούτων μέν νυν τὰ πλέω ἔργῳ ἐδήλουν οὕτω γενόμενα. βασιλεῦσαι δὲ πρῶτον Αἰγύπτου ἄνθρωπον ἔλεγον Μῖνα· ἐπὶ τούτου, πλὴν τοῦ Θηβαϊκοῦ νομοῦ, πᾶσαν Αἴγυπτον εἶναι ἕλος, καὶ αὐτῆς εἶναι οὐδὲν ὑπερέχον τῶν νῦν ἔνερθε λίμνης τῆς Μοίριος ἐόντων, ἐς τὴν ἀνάπλοος ἀπὸ θαλάσσης ἑπτὰ ἡμερέων ἐστὶ ἀνὰ τὸν ποταμόν. 2.5. καὶ εὖ μοι ἐδόκεον λέγειν περὶ τῆς χώρης· δῆλα γὰρ δὴ καὶ μὴ προακούσαντι ἰδόντι δέ, ὅστις γε σύνεσιν ἔχει, ὅτι Αἴγυπτος, ἐς τὴν Ἕλληνες ναυτίλλονται, ἐστὶ Αἰγυπτίοισι ἐπίκτητός τε γῆ καὶ δῶρον τοῦ ποταμοῦ, καὶ τὰ κατύπερθε ἔτι τῆς λίμνης ταύτης μέχρι τριῶν ἡμερέων πλόου, τῆς πέρι ἐκεῖνοι οὐδὲν ἔτι τοιόνδε ἔλεγον, ἔστι δὲ ἕτερον τοιόνδε. Αἰγύπτου γὰρ φύσις ἐστὶ τῆς χώρης τοιήδε. πρῶτα μὲν προσπλέων ἔτι καὶ ἡμέρης δρόμον ἀπέχων ἀπὸ γῆς, κατεὶς καταπειρητηρίην πηλόν τε ἀνοίσεις καὶ ἐν ἕνδεκα ὀργυιῇσι ἔσεαι. τοῦτο μὲν ἐπὶ τοσοῦτο δηλοῖ πρόχυσιν τῆς γῆς ἐοῦσαν.

2.11. ἔστι δὲ τῆς Ἀραβίης χώρης, Αἰγύπτου δὲ οὐ πρόσω, κόλπος θαλάσσης ἐσέχων ἐκ τῆς Ἐρυθρῆς καλεομένης θαλάσσης, μακρὸς οὕτω δή τι καὶ στεινὸς ὡς ἔρχομαι φράσων· μῆκος μὲν πλόου ἀρξαμένῳ ἐκ μυχοῦ διεκπλῶσαι ἐς τὴν εὐρέαν θάλασσαν ἡμέραι ἀναισιμοῦνται τεσσεράκοντα εἰρεσίῃ χρεωμένῳ· εὖρος δέ, τῇ εὐρύτατος ἐστὶ ὁ κόλπος, ἥμισυ ἡμέρης πλόου. ῥηχίη δʼ ἐν αὐτῷ καὶ ἄμπωτις ἀνὰ πᾶσαν ἡμέρην γίνεται. ἕτερον τοιοῦτον κόλπον καὶ τὴν Αἴγυπτον δοκέω γενέσθαι κοτέ, τὸν μὲν ἐκ τῆς βορηίης θαλάσσης κόλπον ἐσέχοντα ἐπʼ Αἰθιοπίης, τὸν δὲ Ἀράβιον, τὸν ἔρχομαι λέξων, ἐκ τῆς νοτίης φέροντα ἐπὶ Συρίης, σχεδὸν μὲν ἀλλήλοισι συντετραίνοντας τοὺς μυχούς, ὀλίγον δέ τι παραλλάσσοντας τῆς χώρης. εἰ ὦν ἐθελήσει ἐκτρέψαι τὸ ῥέεθρον ὁ Νεῖλος ἐς τοῦτον τὸν Ἀράβιον κόλπον, τί μιν κωλύει ῥέοντος τούτου ἐκχωσθῆναι ἐντός γε δισμυρίων ἐτέων; ἐγὼ μὲν γὰρ ἔλπομαί γε καὶ μυρίων ἐντὸς χωσθῆναι ἄν· κοῦ γε δὴ ἐν τῷ προαναισιμωμένῳ χρόνῳ πρότερον ἢ ἐμὲ γενέσθαι οὐκ ἂν χωσθείη κόλπος καὶ πολλῷ μέζων ἔτι τούτου ὑπὸ τοσούτου τε ποταμοῦ καὶ οὕτω ἐργατικοῦ;

2.14. καὶ ταῦτα μὲν ἐς Ἕλληνας Αἰγυπτίοισι ὀρθῶς ἔχοντα εἴρηται· φέρε δὲ νῦν καὶ αὐτοῖσι Αἰγυπτίοισι ὡς ἔχει φράσω· εἴ σφι θέλοι, ὡς καὶ πρότερον εἶπον, ἡ χώρη ἡ ἔνερθε Μέμφιος ʽαὕτη γὰρ ἐστὶ ἡ αὐξανομένἠ κατὰ λόγον τοῦ παροιχομένου χρόνου ἐς ὕψος αὐξάνεσθαι, ἄλλο τι ἢ οἱ ταύτῃ οἰκέοντες Αἰγυπτίων πεινήσουσι; εἰ μήτε γε ὕσεταί σφι ἡ χώρη μήτε ὁ ποταμὸς οἷός τʼ ἔσται ἐς τὰς ἀρούρας ὑπερβαίνειν. ἦ γὰρ δὴ νῦν γε οὗτοι ἀπονητότατα καρπὸν κομίζονται ἐκ γῆς τῶν τε ἄλλων ἀνθρώπων πάντων καὶ τῶν λοιπῶν Αἰγυπτίων· οἳ οὔτε ἀρότρῳ ἀναρρηγνύντες αὔλακας ἔχουσι πόνους οὔτε σκάλλοντες οὔτε ἄλλο ἐργαζόμενοι οὐδὲν τῶν οἱ ἄλλοι ἄνθρωποι περὶ λήιον πονέουσι, ἀλλʼ ἐπεάν σφι ὁ ποταμὸς αὐτόματος ἐπελθὼν ἄρσῃ τὰς ἀρούρας, ἄρσας δὲ ἀπολίπῃ ὀπίσω, τότε σπείρας ἕκαστος τὴν ἑωυτοῦ ἄρουραν ἐσβάλλει ἐς αὐτὴν ὗς, ἐπεὰν δὲ καταπατήσῃ τῇσι ὑσὶ τὸ σπέρμα, ἄμητον τὸ ἀπὸ τούτου μένει, ἀποδινήσας δὲ τῇσι ὑσὶ τὸν σῖτον οὕτω κομίζεται.
2.15. εἰ ὦν βουλόμεθα γνώμῃσι τῇσι Ἰώνων χρᾶσθαι τὰ περὶ Αἴγυπτον, οἳ φασὶ τὸ Δέλτα μοῦνον εἶναι Αἴγυπτον, ἀπὸ Περσέος καλεομένης σκοπιῆς λέγοντες τὸ παρὰ θάλασσαν εἶναι αὐτῆς μέχρι Ταριχηίων τῶν Πηλουσιακῶν, τῇ δὴ τεσσεράκοντα εἰσὶ σχοῖνοι, τὸ δὲ ἀπὸ θαλάσσης λεγόντων ἐς μεσόγαιαν τείνειν αὐτὴν μέχρι Κερκασώρου πόλιος, κατʼ ἣν σχίζεται ὁ Νεῖλος ἔς τε Πηλούσιον ῥέων καὶ ἐς Κάνωβον, τὰ δὲ ἄλλα λεγόντων τῆς Αἰγύπτου τὰ μὲν Λιβύης τὰ δὲ Ἀραβίης εἶναι, ἀποδεικνύοιμεν ἂν τούτῳ τῷ λόγῳ χρεώμενοι Αἰγυπτίοισι οὐκ ἐοῦσαν πρότερον χώρην. ἤδη γάρ σφι τό γε Δέλτα, ὡς αὐτοὶ λέγουσι Αἰγύπτιοι καὶ ἐμοὶ δοκέει, ἐστὶ κατάρρυτόν τε καὶ νεωστὶ ὡς λόγῳ εἰπεῖν ἀναπεφηνός. εἰ τοίνυν σφι χώρη γε μηδεμία ὑπῆρχε, τί περιεργάζοντο δοκέοντες πρῶτοι ἀνθρώπων γεγονέναι; οὐδὲ ἔδει σφέας ἐς διάπειραν τῶν παιδίων ἰέναι, τίνα γλῶσσαν πρώτην ἀπήσουσι. ἀλλʼ οὔτε Αἰγυπτίους δοκέω ἅμα τῷ Δέλτα τῷ ὑπὸ Ἰώνων καλεομένῳ γενέσθαι αἰεί τε εἶναι ἐξ οὗ ἀνθρώπων γένος ἐγένετο, προϊούσης δὲ τῆς χώρης πολλοὺς μὲν τοὺς ὑπολειπομένους αὐτῶν γενέσθαι πολλοὺς δὲ τοὺς ὑποκαταβαίνοντας. τὸ δʼ ὦν πάλαι αἱ Θῆβαι Αἴγυπτος ἐκαλέετο, τῆς τὸ περίμετρον στάδιοι εἰσὶ εἴκοσι καὶ ἑκατὸν καὶ ἑξακισχίλιοι.

2.19. ἐπέρχεται δὲ ὁ Νεῖλος, ἐπεὰν πληθύῃ, οὐ μοῦνον τὸ Δέλτα ἀλλὰ καὶ τοῦ Λιβυκοῦ τε λεγομένου χωρίου εἶναι καὶ τοῦ Ἀραβίου ἐνιαχῇ καὶ ἐπὶ δύο ἡμερέων ἑκατέρωθι ὁδόν, καὶ πλέον ἔτι τούτου καὶ ἔλασσον. τοῦ ποταμοῦ δὲ φύσιος πέρι οὔτε τι τῶν ἱρέων οὔτε ἄλλου οὐδενὸς παραλαβεῖν ἐδυνάσθην. πρόθυμος δὲ ἔα τάδε παρʼ αὐτῶν πυθέσθαι, ὅ τι κατέρχεται μὲν ὁ Νεῖλος πληθύων ἀπὸ τροπέων τῶν θερινέων ἀρξάμενος ἐπὶ ἑκατὸν ἡμέρας, πελάσας δὲ ἐς τὸν ἀριθμὸν τουτέων τῶν ἡμερέων ὀπίσω ἀπέρχεται ἀπολείπων τὸ ῥέεθρον, ὥστε βραχὺς τὸν χειμῶνα ἅπαντα διατελέει ἐὼν μέχρι οὗ αὖτις τροπέων τῶν θερινέων. τούτων ὦν πέρι οὐδενὸς οὐδὲν οἷός τε ἐγενόμην παραλαβεῖν παρὰ τῶν Αἰγυπτίων, ἱστορέων αὐτοὺς ἥντινα δύναμιν ἔχει ὁ Νεῖλος τὰ ἔμπαλιν πεφυκέναι τῶν ἄλλων ποταμῶν· ταῦτά τε δὴ τὰ λελεγμένα βουλόμενος εἰδέναι ἱστόρεον καὶ ὅ τι αὔρας ἀποπνεούσας μοῦνος ποταμῶν πάντων οὐ παρέχεται. 2.20. ἀλλὰ Ἑλλῄνων μὲν τινὲς ἐπίσημοι βουλόμενοι γενέσθαι σοφίην ἔλεξαν περὶ τοῦ ὕδατος τούτου τριφασίας ὁδούς· τῶν τὰς μὲν δύο τῶν ὁδῶν οὐδʼ ἀξιῶ μνησθῆναι εἰ μὴ ὅσον σημῆναι βουλόμενος μοῦνον· τῶν ἡ ἑτέρη μὲν λέγει τοὺς ἐτησίας ἀνέμους εἶναι αἰτίους πληθύειν τὸν ποταμόν, κωλύοντας ἐς θάλασσαν ἐκρέειν τὸν Νεῖλον. πολλάκις δὲ ἐτησίαι μὲν οὔκων ἔπνευσαν, ὁ δὲ Νεῖλος τὠυτὸ ἐργάζεται. πρὸς δέ, εἰ ἐτησίαι αἴτιοι ἦσαν, χρῆν καὶ τοὺς ἄλλους ποταμούς, ὅσοι τοῖσι ἐτησίῃσι ἀντίοι ῥέουσι, ὁμοίως πάσχειν καὶ κατὰ τὰ αὐτὰ τῷ Νείλῳ, καὶ μᾶλλον ἔτι τοσούτῳ ὅσῳ ἐλάσσονες ἐόντες ἀσθενέστερα τὰ ῥεύματα παρέχονται. εἰσὶ δὲ πολλοὶ μὲν ἐν τῇ Συρίῃ ποταμοὶ πολλοὶ δὲ ἐν τῇ Λιβύῃ, οἳ οὐδὲν τοιοῦτο πάσχουσι οἷόν τι καὶ ὁ Νεῖλος. 2.21. ἡ δʼ ἑτέρη ἀνεπιστημονεστέρη μὲν ἐστὶ τῆς λελεγμένης, λόγῳ δὲ εἰπεῖν θωμασιωτέρη· ἣ λέγει ἀπὸ τοῦ Ὠκεανοῦ ῥέοντα αὐτὸν ταῦτα μηχανᾶσθαι, τὸν δὲ Ὠκεανὸν γῆν περὶ πᾶσαν ῥέειν. 2.22. ἡ δὲ τρίτη τῶν ὁδῶν πολλὸν ἐπιεικεστάτη ἐοῦσα μάλιστα ἔψευσται· λέγει γὰρ δὴ οὐδʼ αὕτη οὐδέν, φαμένη τὸν Νεῖλον ῥέειν ἀπὸ τηκομένης χιόνος· ὃς ῥέει μὲν ἐκ Λιβύης διὰ μέσων Αἰθιόπων, ἐκδιδοῖ δὲ ἐς Αἴγυπτον. κῶς ὦν δῆτα ῥέοι ἂν ἀπὸ χιόνος, ἀπὸ τῶν θερμοτάτων ῥέων ἐς τὰ ψυχρότερα τὰ πολλά ἐστι; ἀνδρί γε λογίζεσθαι τοιούτων πέρι οἵῳ τε ἐόντι, ὡς οὐδὲ οἰκὸς ἀπὸ χιόνος μιν ῥέειν, πρῶτον μὲν καὶ μέγιστον μαρτύριον οἱ ἄνεμοι παρέχονται πνέοντες ἀπὸ τῶν χωρέων τουτέων θερμοί· δεύτερον δὲ ὅτι ἄνομβρος ἡ χώρη καὶ ἀκρύσταλλος διατελέει ἐοῦσα, ἐπὶ δὲ χιόνι πεσούσῃ πᾶσα ἀνάγκη ἐστὶ ὗσαι ἐν πέντε ἡμέρῃσι, ὥστε, εἰ ἐχιόνιζε, ὕετο ἂν ταῦτα τὰ χωρία· τρίτα δὲ οἱ ἄνθρωποι ὑπὸ τοῦ καύματος μέλανες ἐόντες. ἰκτῖνοι δὲ καὶ χελιδόνες διʼ ἔτεος ἐόντες οὐκ ἀπολείπουσι, γέρανοι δὲ φεύγουσαι τὸν χειμῶνα τὸν ἐν τῇ Σκυθικῇ χώρῃ γινόμενον φοιτῶσι ἐς χειμασίην ἐς τοὺς τόπους τούτους. εἰ τοίνυν ἐχιόνιζε καὶ ὅσον ὦν ταύτην τὴν χώρην διʼ ἧς τε ῥέει καὶ ἐκ τῆς ἄρχεται ῥέων ὁ Νεῖλος, ἦν ἂν τούτων οὐδέν, ὡς ἡ ἀνάγκη ἐλέγχει. 2.23. ὁ δὲ περὶ τοῦ Ὠκεανοῦ λέξας ἐς ἀφανὲς τὸν μῦθον ἀνενείκας οὐκ ἔχει ἔλεγχον· οὐ γὰρ τινὰ ἔγωγε οἶδα ποταμὸν Ὠκεανὸν ἐόντα, Ὅμηρον δὲ ἢ τινὰ τῶν πρότερον γενομένων ποιητέων δοκέω τὸ οὔνομα εὑρόντα ἐς ποίησιν ἐσενείκασθαι.
2.28. ταῦτα μέν νυν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο· τοῦ δὲ Νείλου τὰς πηγὰς οὔτε Αἰγυπτίων οὔτε Λιβύων οὔτε Ἑλλήνων τῶν ἐμοὶ ἀπικομένων ἐς λόγους οὐδεὶς ὑπέσχετο εἰδέναι, εἰ μὴ ἐν Αἰγύπτῳ ἐν Σάι πόλι ὁ γραμματιστὴς τῶν ἱρῶν χρημάτων τῆς Ἀθηναίης. οὗτος δʼ ἔμοιγε παίζειν ἐδόκεε φάμενος εἰδέναι ἀτρεκέως· ἔλεγε δὲ ὧδε, εἶναι δύο ὄρεα ἐς ὀξὺ τὰς κορυφὰς ἀπηγμένα, μεταξὺ Συήνης τε πόλιος κείμενα τῆς Θηβαΐδος καὶ Ἐλεφαντίνης, οὐνόματα δὲ εἶναι τοῖσι ὄρεσι τῷ μὲν Κρῶφι τῷ δὲ Μῶφι· τὰς ὦν δὴ πηγὰς τοῦ Νείλου ἐούσας ἀβύσσους ἐκ τοῦ μέσου τῶν ὀρέων τούτων ῥέειν, καὶ τὸ μὲν ἥμισυ τοῦ ὕδατος ἐπʼ Αἰγύπτου ῥέειν καὶ πρὸς βορέην ἄνεμον, τὸ δʼ ἕτερον ἥμισυ ἐπʼ Αἰθιοπίης τε καὶ νότου. ὡς δὲ ἄβυσσοι εἰσι αἱ πηγαί, ἐς διάπειραν ἔφη τούτου Ψαμμήτιχον Αἰγύπτου βασιλέα ἀπικέσθαι· πολλέων γὰρ αὐτὸν χιλιάδων ὀργυιέων πλεξάμενον κάλον κατεῖναι ταύτῃ καὶ οὐκ ἐξικέσθαι ἐς βυσσόν. οὕτω μὲν δὴ ὁ γραμματιστής, εἰ ἄρα ταῦτα γινόμενα ἔλεγε, ἀπέφαινε, ὡς ἐμὲ κατανοέειν, δίνας τινὰς ταύτῃ ἐούσας ἰσχυρὰς καὶ παλιρροίην, οἷα δὲ ἐμβάλλοντος τοῦ ὕδατος τοῖσι ὄρεσι, μὴ δύνασθαι κατιεμένην καταπειρητηρίην ἐς βυσσὸν ἰέναι. 2.29. ἄλλου δὲ οὐδενὸς οὐδὲν ἐδυνάμην πυθέσθαι. ἀλλὰ τοσόνδε μὲν ἄλλο ἐπὶ μακρότατον ἐπυθόμην, μέχρι μὲν Ἐλεφαντίνης πόλιος αὐτόπτης ἐλθών, τὸ δὲ ἀπὸ τούτου ἀκοῇ ἤδη ἱστορέων. ἀπὸ Ἐλεφαντίνης πόλιος ἄνω ἰόντι ἄναντες ἐστὶ χωρίον· ταύτῃ ὦν δεῖ τὸ πλοῖον διαδήσαντας ἀμφοτέρωθεν κατά περ βοῦν πορεύεσθαι· ἢν δὲ ἀπορραγῇ τὸ πλοῖον οἴχεται φερόμενον ὑπὸ ἰσχύος τοῦ ῥόου. τὸ δὲ χωρίον τοῦτο ἐστὶ ἐπʼ ἡμέρας τέσσερας πλόος, σκολιὸς δὲ ταύτῃ κατά περ ὁ Μαίανδρος ἐστὶ ὁ Νεῖλος· σχοῖνοι δὲ δυώδεκα εἰσὶ οὗτοι τοὺς δεῖ τούτῳ τῷ τρόπῳ διεκπλῶσαι. καὶ ἔπειτα ἀπίξεαι ἐς πεδίον λεῖον, ἐν τῷ νῆσον περιρρέει ὁ Νεῖλος· Ταχομψὼ οὔνομα αὐτῇ ἐστι. οἰκέουσι δὲ τὰ ἀπὸ Ἐλεφαντίνης ἄνω Αἰθίοπες ἤδη καὶ τῆς νήσου τὸ ἥμισυ, τὸ δὲ ἥμισυ Αἰγύπτιοι. ἔχεται δὲ τῆς νήσου λίμνην μεγάλη, τὴν πέριξ νομάδες Αἰθίοπες νέμονται· τὴν διεκπλώσας ἐς τοῦ Νείλου τὸ ῥέεθρον ἥξεις, τὸ ἐς τὴν λίμνην ταύτην ἐκδιδοῖ. καὶ ἔπειτα ἀποβὰς παρὰ τὸν ποταμὸν ὁδοιπορίην ποιήσεαι ἡμερέων τεσσεράκοντα· σκόπελοί τε γὰρ ἐν τῷ Νείλῳ ὀξέες ἀνέχουσι καὶ χοιράδες πολλαί εἰσι, διʼ ὧν οὐκ οἷά τε ἐστὶ πλέειν. διεξελθὼν δὲ ἐν τῇσι τεσσεράκοντα ἡμέρῃσι τοῦτο τὸ χωρίον, αὖτις ἐς ἕτερον πλοῖον ἐσβὰς δυώδεκα ἡμέρας πλεύσεαι, καὶ ἔπειτα ἥξεις ἐς πόλιν μεγάλην τῇ οὔνομα ἐστὶ Μερόη· λέγεται δὲ αὕτη ἡ πόλις εἶναι μητρόπολις τῶν ἄλλων Αἰθιόπων. οἱ δʼ ἐν ταύτῃ Δία θεῶν καὶ Διόνυσον μούνους σέβονται, τούτους τε μεγάλως τιμῶσι, καί σφι μαντήιον Διὸς κατέστηκε· στρατεύονται δὲ ἐπεάν σφεας ὁ θεὸς οὗτος κελεύῃ διὰ θεσπισμάτων, καὶ τῇ ἂν κελεύῃ, ἐκεῖσε. 2.30. ἀπὸ δὲ ταύτης τῆς πόλιος πλέων ἐν ἴσῳ χρόνῳ ἄλλῳ ἥξεις ἐς τοὺς αὐτομόλους ἐν ὅσῳ περ ἐξ Ἐλεφαντίνης ἦλθες ἐς τὴν μητρόπολιν τὴν Αἰθιόπων. τοῖσι δὲ αὐτομόλοισι τούτοισι οὔνομα ἐστὶ Ἀσμάχ, δύναται δὲ τοῦτο τὸ ἔπος κατὰ τὴν Ἑλλήνων γλῶσσαν οἱ ἐξ ἀριστερῆς χειρὸς παριστάμενοι βασιλέι. ἀπέστησαν δὲ αὗται τέσσερες καὶ εἴκοσι μυριάδες Αἰγυπτίων τῶν μαχίμων ἐς τοὺς Αἰθίοπας τούτους διʼ αἰτίην τοιήνδε. ἐπὶ Ψαμμητίχου βασιλέος φυλακαὶ κατέστησαν ἔν τε Ἐλεφαντίνῃ πόλι πρὸς Αἰθιόπων καὶ ἐν Δάφνῃσι τῇσι Πηλουσίῃσι ἄλλη πρὸς Ἀραβίων τε καὶ Ἀσσυρίων, καὶ ἐν Μαρέῃ πρὸς Λιβύης ἄλλη. ἔτι δὲ ἐπʼ ἐμεῦ καὶ Περσέων κατὰ ταὐτὰ αἱ φυλακαὶ ἔχουσι ὡς καὶ ἐπὶ Ψαμμητίχου ἦσαν· καὶ γὰρ ἐν Ἐλεφαντίνῃ Πέρσαι φρουρέουσι καὶ ἐν Δάφνῃσι. τοὺς ὦν δὴ Αἰγυπτίους τρία ἔτεα φρουρήσαντας ἀπέλυε οὐδεὶς τῆς φρουρῆς· οἳ δὲ βουλευσάμενοι καὶ κοινῷ λόγῳ χρησάμενοι πάντες ἀπὸ τοῦ Ψαμμητίχου ἀποστάντες ἤισαν ἐς Αἰθιοπίην. Ψαμμήτιχος δὲ πυθόμενος ἐδίωκε· ὡς δὲ κατέλαβε, ἐδέετο πολλὰ λέγων καί σφεας θεοὺς πατρωίους ἀπολιπεῖν οὐκ ἔα καὶ τέκνα καὶ γυναῖκας. τῶν δὲ τινὰ λέγεται δέξαντα τὸ αἰδοῖον εἰπεῖν, ἔνθα ἂν τοῦτο ᾖ, ἔσεσθαι αὐτοῖσι ἐνθαῦτα καὶ τέκνα καὶ γυναῖκας. οὗτοι ἐπείτε ἐς Αἰθιοπίην ἀπίκοντο, διδοῦσι σφέας αὐτοὺς τῷ Αἰθιόπων βασιλέι, ὁ δὲ σφέας τῷδε ἀντιδωρέεται· ἦσάν οἱ διάφοροι τινὲς γεγονότες τῶν Αἰθιόπων· τούτους ἐκέλευε ἐξελόντας τὴν ἐκείνων γῆν οἰκέειν. τούτων δὲ ἐσοικισθέντων ἐς τοὺς Αἰθίοπας ἡμερώτεροι γεγόνασι Αἰθίοπες, ἤθεα μαθόντες Αἰγύπτια. 2.31. μέχρι μέν νυν τεσσέρων μηνῶν πλόου καὶ ὁδοῦ γινώσκεται ὁ Νεῖλος πάρεξ τοῦ ἐν Αἰγύπτῳ ῥεύματος· τοσοῦτοι γὰρ συμβαλλομένῳ μῆνες εὑρίσκονται ἀναισιμούμενοι ἐξ Ἐλεφαντίνης πορευομένῳ ἐς τοὺς αὐτομόλους τούτους. ῥέει δὲ ἀπὸ ἑσπέρης τε καὶ ἡλίου δυσμέων. τὸ δὲ ἀπὸ τοῦδε οὐδεὶς ἔχει σαφέως φράσαι· ἔρημος γὰρ ἐστὶ ἡ χώρη αὕτη ὑπὸ καύματος. 2.32. ἀλλὰ τάδε μὲν ἤκουσα ἀνδρῶν Κυρηναίων φαμένων ἐλθεῖν τε ἐπὶ τὸ Ἄμμωνος χρηστήριον καὶ ἀπικέσθαι ἐς λόγους Ἐτεάρχῳ τῷ Ἀμμωνίων βασιλέι, καί κως ἐκ λόγων ἄλλων ἀπικέσθαι ἐς λέσχην περὶ τοῦ Νείλου, ὡς οὐδεὶς αὐτοῦ οἶδε τὰς πηγάς, καὶ τὸν Ἐτέαρχον φάναι ἐλθεῖν κοτε παρʼ αὐτὸν Νασαμῶνας ἄνδρας. τὸ δὲ ἔθνος τοῦτο ἐστὶ μὲν Λιβυκόν, νέμεται δὲ τὴν Σύρτιν τε καὶ τὴν πρὸς ἠῶ χώρην τῆς Σύρτιος οὐκ ἐπὶ πολλόν. ἀπικομένους δὲ τοὺς Νασαμῶνας καὶ εἰρωτωμένους εἴ τι ἔχουσι πλέον λέγειν περὶ τῶν ἐρήμων τῆς Λιβύης, φάναι παρὰ σφίσι γενέσθαι ἀνδρῶν δυναστέων παῖδας ὑβριστάς, τοὺς ἄλλα τε μηχανᾶσθαι ἀνδρωθέντας περισσὰ καὶ δὴ καὶ ἀποκληρῶσαι πέντε ἑωυτῶν ὀψομένους τὰ ἔρημα τῆς Λιβύης, καὶ εἴ τι πλέον ἴδοιεν τῶν τὰ μακρότατα ἰδομένων. τῆς γὰρ Λιβύης τὰ μὲν κατὰ τὴν βορηίην θάλασσαν ἀπʼ Αἰγύπτου ἀρξάμενοι μέχρι Σολόεντος ἄκρης, ἣ τελευτᾷ τῆς Λιβύης, παρήκουσι παρὰ πᾶσαν Λίβυες καὶ Λιβύων ἔθνεα πολλά, πλὴν ὅσον Ἕλληνες καὶ Φοίνικες ἔχουσι· τὰ δὲ ὑπὲρ θαλάσσης τε καὶ τῶν ἐπὶ θάλασσαν κατηκόντων ἀνθρώπων, τὰ κατύπερθε θηριώδης ἐστὶ ἡ Λιβύη· τὰ δὲ κατύπερθε τῆς θηριώδεος ψάμμος τε ἐστὶ καὶ ἄνυδρος δεινῶς καὶ ἔρημος πάντων. εἶπαι ὦν τοὺς νεηνίας ἀποπεμπομένους ὑπὸ τῶν ἡλίκων, ὕδασί τε καὶ σιτίοισι εὖ ἐξηρτυμένους, ἰέναι τὰ πρῶτα μὲν διὰ τῆς οἰκεομένης, ταύτην δὲ διεξελθόντας ἐς τὴν θηριώδεα ἀπικέσθαι, ἐκ δὲ ταύτης τὴν ἔρημον διεξιέναι, τὴν ὁδὸν ποιευμένους πρὸς ζέφυρον ἄνεμον, διεξελθόντας δὲ χῶρον πολλὸν ψαμμώδεα καὶ ἐν πολλῇσι ἡμέρῃσι ἰδεῖν δή κοτε δένδρεα ἐν πεδίῳ πεφυκότα, καί σφεας προσελθόντας ἅπτεσθαι τοῦ ἐπεόντος ἐπὶ τῶν δενδρέων καρποῦ, ἁπτομένοισι δέ σφι ἐπελθεῖν ἄνδρας μικρούς, μετρίων ἐλάσσονας ἀνδρῶν, λαβόντας δὲ ἄγειν σφέας· φωνῆς δὲ οὔτε τι τῆς ἐκείνων τοὺς Νασαμῶνας γινώσκειν οὔτε τοὺς ἄγοντας τῶν Νασαμώνων· ἄγειν τε δὴ αὐτοὺς διʼ ἑλέων μεγίστων, καὶ διεξελθόντας ταῦτα ἀπικέσθαι ἐς πόλιν ἐν τῇ πάντας εἶναι τοῖσι ἄγουσι τὸ μέγαθος ἴσους, χρῶμα δὲ μέλανας. παρὰ δὲ τὴν πόλιν ῥέειν ποταμὸν μέγαν, ῥέειν δὲ ἀπὸ ἑσπέρης αὐτὸν πρὸς ἥλιον ἀνατέλλοντα, φαίνεσθαι δὲ ἐν αὐτῷ κροκοδείλους.
2.35. Νείλου μέν νυν πέρι τοσαῦτα εἰρήσθω· ἔρχομαι δὲ περὶ Αἰγύπτου μηκυνέων τὸν λόγον, ὅτι πλεῖστα θωμάσια ἔχει ἢ ἡ ἄλλη πᾶσα χώρη καὶ ἔργα λόγου μέζω παρέχεται πρὸς πᾶσαν χώρην τούτων εἵνεκα πλέω περὶ αὐτῆς εἰρήσεται. Αἰγύπτιοι ἅμα τῷ οὐρανῷ τῷ κατὰ σφέας ἐόντι ἑτεροίῳ καὶ τῷ ποταμῷ φύσιν ἀλλοίην παρεχομένῳ ἢ οἱ ἄλλοι ποταμοί, τὰ πολλὰ πάντα ἔμπαλιν τοῖσι ἄλλοισι ἀνθρώποισι ἐστήσαντο ἤθεά τε καὶ νόμους· ἐν τοῖσι αἱ μὲν γυναῖκες ἀγοράζουσι καὶ καπηλεύουσι, οἱ δὲ ἄνδρες κατʼ οἴκους ἐόντες ὑφαίνουσι· ὑφαίνουσι δὲ οἱ μὲν ἄλλοι ἄνω τὴν κρόκην ὠθέοντες, Αἰγύπτιοι δὲ κάτω. τὰ ἄχθεα οἱ μὲν ἄνδρες ἐπὶ τῶν κεφαλέων φορέουσι, αἱ δὲ γυναῖκες ἐπὶ τῶν ὤμων. οὐρέουσι αἱ μὲν γυναῖκες ὀρθαί, οἱ δὲ ἄνδρες κατήμενοι. εὐμαρείῃ χρέωνται ἐν τοῖσι οἴκοισι, ἐσθίουσι δὲ ἔξω ἐν τῇσι ὁδοῖσι ἐπιλέγοντες ὡς τὰ μὲν αἰσχρὰ ἀναγκαῖα δὲ ἐν ἀποκρύφῳ ἐστὶ ποιέειν χρεόν, τὰ δὲ μὴ αἰσχρὰ ἀναφανδόν. ἱρᾶται γυνὴ μὲν οὐδεμία οὔτε ἔρσενος θεοῦ οὔτε θηλέης, ἄνδρες δὲ πάντων τε καὶ πασέων. τρέφειν τοὺς τοκέας τοῖσι μὲν παισὶ οὐδεμία ἀνάγκη μὴ βουλομένοισι, τῇσι δὲ θυγατράσι πᾶσα ἀνάγκη καὶ μὴ βουλομένῃσι. 2.36. οἱ ἱρέες τῶν θεῶν τῇ μὲν ἄλλῃ κομέουσι, ἐν Αἰγύπτῳ δὲ ξυρῶνται. τοῖσι ἄλλοισι ἀνθρώποισι νόμος ἅμα κήδεϊ κεκάρθαι τὰς κεφαλὰς τοὺς μάλιστα ἱκνέεται, Αἰγύπτιοι δὲ ὑπὸ τοὺς θανάτους ἀνιεῖσι τὰς τρίχας αὔξεσθαι τάς τε ἐν τῇ κεφαλῇ καὶ τῷ γενείῳ, τέως ἐξυρημένοι. τοῖσι μὲν ἄλλοισι ἀνθρώποισι χωρὶς θηρίων ἡ δίαιτα ἀποκέκριται, Αἰγυπτίοισι δὲ ὁμοῦ θηρίοισι ἡ δίαιτα ἐστί. ἀπὸ πυρῶν καὶ κριθέων ὧλλοι ζώουσι, Αἰγυπτίων δὲ τῷ ποιευμένῳ ἀπὸ τούτων τὴν ζόην ὄνειδος μέγιστον ἐστί, ἀλλὰ ἀπὸ ὀλυρέων ποιεῦνται σιτία, τὰς ζειὰς μετεξέτεροι καλέουσι. φυρῶσι τὸ μὲν σταῖς τοῖσι ποσί, τὸν δὲ πηλὸν τῇσι χερσί, καὶ τὴν κόπρον ἀναιρέονται. τὰ αἰδοῖα ὧλλοι μὲν ἐῶσι ὡς ἐγένοντο, πλὴν ὅσοι ἀπὸ τούτων ἔμαθον, Αἰγύπτιοι δὲ περιτάμνονται. εἵματα τῶν μὲν ἀνδρῶν ἕκαστος ἔχει δύο, τῶν δὲ γυναικῶν ἓν ἑκάστη. τῶν ἱστίων τοὺς κρίκους καὶ τοὺς κάλους οἱ μὲν ἄλλοι ἔξωθεν προσδέουσι, Αἰγύπτιοι δὲ ἔσωθεν. γράμματα γράφουσι καὶ λογίζονται ψήφοισι Ἕλληνες μὲν ἀπὸ τῶν ἀριστερῶν ἐπὶ τὰ δεξιὰ φέροντες τὴν χεῖρα, Αἰγύπτιοι δὲ ἀπὸ τῶν δεξιῶν ἐπὶ τὰ ἀριστερά· καὶ ποιεῦντες ταῦτα αὐτοὶ μὲν φασὶ ἐπὶ δεξιὰ ποιέειν, Ἕλληνας δὲ ἐπʼ ἀριστερά. διφασίοισι δὲ γράμμασι χρέωνται, καὶ τὰ μὲν αὐτῶν ἱρὰ τὰ δὲ δημοτικὰ καλέεται. 2.37. θεοσεβέες δὲ περισσῶς ἐόντες μάλιστα πάντων ἀνθρώπων νόμοισι τοιοῖσιδε χρέωνται. ἐκ χαλκέων ποτηρίων πίνουσι, διασμῶντες ἀνὰ πᾶσαν ἡμέρην, οὐκ ὃ μὲν ὃ δʼ οὔ, ἀλλὰ πάντες. εἵματα δὲ λίνεα φορέουσι αἰεὶ νεόπλυτα, ἐπιτηδεύοντες τοῦτο μάλιστα, τά τε αἰδοῖα περιτάμνονται καθαρειότητος εἵνεκεν, προτιμῶντες καθαροὶ εἶναι ἢ εὐπρεπέστεροι. οἱ δὲ ἱρέες ξυρῶνται πᾶν τὸ σῶμα διὰ τρίτης ἡμέρης, ἵνα μήτε φθεὶρ μήτε ἄλλο μυσαρὸν μηδὲν ἐγγίνηταί σφι θεραπεύουσι τοὺς θεούς. ἐσθῆτα δὲ φορέουσι οἱ ἱρέες λινέην μούνην καὶ ὑποδήματα βύβλινα· ἄλλην δέ σφι ἐσθῆτα οὐκ ἔξεστι λαβεῖν οὐδὲ ὑποδήματα ἄλλα. λοῦνται δὲ δὶς τῆς ἡμέρης ἑκάστης ψυχρῷ καὶ δὶς ἑκάστης νυκτός, ἄλλας τε θρησκηίας ἐπιτελέουσι μυρίας ὡς εἰπεῖν λόγῳ. πάσχουσι δὲ καὶ ἀγαθὰ οὐκ ὀλίγα· οὔτε τι γὰρ τῶν οἰκηίων τρίβουσι οὔτε δαπανῶνται, ἀλλὰ καὶ σιτία σφι ἐστὶ ἱρὰ πεσσόμενα, καὶ κρεῶν βοέων καὶ χηνέων πλῆθός τι ἑκάστῳ γίνεται πολλὸν ἡμέρης ἑκάστης, δίδοται δέ σφι καὶ οἶνος ἀμπέλινος· ἰχθύων δὲ οὔ σφι ἔξεστι πάσασθαι. κυάμους δὲ οὔτε τι μάλα σπείρουσι Αἰγύπτιοι ἐν τῇ χώρῃ, τούς τε γινομένους οὔτε τρώγουσι οὔτε ἕψοντες πατέονται, οἱ δὲ δὴ ἱρέες οὐδὲ ὁρέοντες ἀνέχονται, νομίζοντες οὐ καθαρὸν εἶναί μιν ὄσπριον. ἱρᾶται δὲ οὐκ εἷς ἑκάστου τῶν θεῶν ἀλλὰ πολλοί, τῶν εἷς ἐστι ἀρχιερεύς· ἐπεὰν δέ τις ἀποθάνῃ, τούτου ὁ παῖς ἀντικατίσταται. 2.38. τοὺς δὲ βοῦς τοὺς ἔρσενας τοῦ Ἐπάφου εἶναι νομίζουσι, καὶ τούτου εἵνεκα δοκιμάζουσι αὐτοὺς ὧδε· τρίχα ἢν καὶ μίαν ἴδηται ἐπεοῦσαν μέλαιναν, οὐ καθαρὸν εἶναι νομίζει. δίζηται δὲ ταῦτα ἐπὶ τούτῳ τεταγμένος τῶν τις ἱρέων καὶ ὀρθοῦ ἑστεῶτος τοῦ κτήνεος καὶ ὑπτίου, καὶ τὴν γλῶσσαν ἐξειρύσας, εἰ καθαρὴ τῶν προκειμένων σημηίων, τὰ ἐγὼ ἐν ἄλλῳ λόγῳ ἐρέω· κατορᾷ δὲ καὶ τὰς τρίχας τῆς οὐρῆς εἰ κατὰ φύσιν ἔχει πεφυκυίας. ἢν δὲ τούτων πάντων ᾖ καθαρός, σημαίνεται βύβλῳ περὶ τὰ κέρεα εἱλίσσων καὶ ἔπειτα γῆν σημαντρίδα ἐπιπλάσας ἐπιβάλλει τὸν δακτύλιον, καὶ οὕτω ἀπάγουσι. ἀσήμαντον δὲ θύσαντι θάνατος ἡ ζημίη ἐπικέεται. δοκιμάζεται μέν νυν τὸ κτῆνος τρόπῳ τοιῷδε, θυσίη δέ σφι ἥδε κατέστηκε. 2.39. ἀγαγόντες τὸ σεσημασμένον κτῆνος πρὸς τὸν βωμὸν ὅκου ἂν θύωσι, πῦρ ἀνακαίουσι, ἔπειτα δὲ ἐπʼ αὐτοῦ οἶνον κατὰ τοῦ ἱρηίου ἐπισπείσαντες καὶ ἐπικαλέσαντες τὸν θεὸν σφάζουσι, σφάξαντες δὲ ἀποτάμνουσι τὴν κεφαλήν. σῶμα μὲν δὴ τοῦ κτήνεος δείρουσι, κεφαλῇ δὲ κείνῃ πολλὰ καταρησάμενοι φέρουσι, τοῖσι μὲν ἂν ᾖ ἀγορὴ καὶ Ἕλληνές σφι ἔωσι ἐπιδήμιοι ἔμποροι, οἳ δὲ φέροντες ἐς τὴν ἀγορὴν ἀπʼ ὦν ἔδοντο, τοῖσι δὲ ἂν μὴ παρέωσι Ἕλληνες, οἳ δʼ ἐκβάλλουσι ἐς τὸν ποταμόν· καταρῶνται δὲ τάδε λέγοντες τῇσι κεφαλῇσι, εἴ τι μέλλοι ἢ σφίσι τοῖσι θύουσι ἢ Αἰγύπτῳ τῇ συναπάσῃ κακὸν γενέσθαι, ἐς κεφαλὴν ταύτην τραπέσθαι. κατὰ μέν νυν τὰς κεφαλὰς τῶν θυομένων κτηνέων καὶ τὴν ἐπίσπεισιν τοῦ οἴνου πάντες Αἰγύπτιοι νόμοισι τοῖσι αὐτοῖσι χρέωνται ὁμοίως ἐς πάντα τὰ ἱρά, καὶ ἀπὸ τούτου τοῦ νόμου οὐδὲ ἄλλου οὐδενὸς ἐμψύχου κεφαλῆς γεύσεται Αἰγυπτίων οὐδείς. 2.40. ἡ δὲ δὴ ἐξαίρεσις τῶν ἱρῶν καὶ ἡ καῦσις ἄλλη περὶ ἄλλο ἱρόν σφι κατέστηκε· τὴν δʼ ὦν μεγίστην τε δαίμονα ἥγηνται εἶναι καὶ μεγίστην οἱ ὁρτὴν ἀνάγουσι, ταύτην ἔρχομαι ἐρέων ἐπεὰν ἀποδείρωσι τὸν βοῦν, κατευξάμενοι κοιλίην μὲν κείνην πᾶσαν ἐξ ὦν εἷλον, σπλάγχνά δὲ αὐτοῦ λείπουσι ἐν τῷ σώματι καὶ τὴν πιμελήν, σκέλεα δὲ ἀποτάμνουσι καὶ τὴν ὀσφὺν ἄκρην καὶ τοὺς ὤμους τε καὶ τὸν τράχηλον. ταῦτα δὲ ποιήσαντες τὸ ἄλλο σῶμα τοῦ βοὸς πιμπλᾶσι ἄρτων καθαρῶν καὶ μέλιτος καὶ ἀσταφίδος καὶ σύκων καὶ λιβανωτοῦ καὶ σμύρνης καὶ τῶν ἄλλων θυωμάτων, πλήσαντες δὲ τούτων καταγίζουσι, ἔλαιον ἄφθονον καταχέοντες· προνηστεύσαντες δὲ θύουσι, καιομένων δὲ τῶν ἱρῶν τύπτονται πάντες, ἐπεὰν δὲ ἀποτύψωνται, δαῖτα προτίθενται τὰ ἐλίποντο τῶν ἱρῶν. 2.41. τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. 2.42. ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν. 2.43. Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44. καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι. 2.45. λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη. 2.46. τὰς δὲ δὴ αἶγας καὶ τοὺς τράγους τῶνδε εἵνεκα οὐ θύουσι Αἰγυπτίων οἱ εἰρημένοι· τὸν Πᾶνα τῶν ὀκτὼ θεῶν λογίζονται εἶναι οἱ Μενδήσιοι, τοὺς δὲ ὀκτὼ θεοὺς τούτους προτέρους τῶν δυώδεκα θεῶν φασι γενέσθαι. γράφουσί τε δὴ καὶ γλύφουσι οἱ ζωγράφοι καὶ οἱ ἀγαλματοποιοὶ τοῦ Πανὸς τὤγαλμα κατά περ Ἕλληνες αἰγοπρόσωπον καὶ τραγοσκελέα, οὔτι τοιοῦτον νομίζοντες εἶναί μιν ἀλλὰ ὁμοῖον τοῖσι ἄλλοισι θεοῖσι· ὅτευ δὲ εἵνεκα τοιοῦτον γράφουσι αὐτόν, οὔ μοι ἥδιον ἐστὶ λέγειν. σέβονται δὲ πάντας τοὺς αἶγας οἱ Μενδήσιοι, καὶ μᾶλλον τοὺς ἔρσενας τῶν θηλέων, καὶ τούτων οἱ αἰπόλοι τιμὰς μέζονας ἔχουσι· ἐκ δὲ τούτων ἕνα μάλιστα, ὅστις ἐπεὰν ἀποθάνῃ, πένθος μέγα παντὶ τῷ Μενδησίῳ νομῷ τίθεται. καλέεται δὲ ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης. ἐγένετο δὲ ἐν τῷ νομῷ τούτῳ ἐπʼ ἐμεῦ τοῦτο τὸ τέρας· γυναικὶ τράγος ἐμίσγετο ἀναφανδόν. τοῦτο ἐς ἐπίδεξιν ἀνθρώπων ἀπίκετο. 2.47. ὗν δὲ Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν ἤν τις ψαύσῃ αὐτῶν παριὼν αὐτοῖσι τοῖσι ἱματίοισι ἀπʼ ὦν ἔβαψε ἑωυτὸν βὰς ἐς τὸν ποταμόν· τοῦτο δὲ οἱ συβῶται ἐόντες Αἰγύπτιοι ἐγγενέες ἐς ἱρὸν οὐδὲν τῶν ἐν Αἰγύπτῳ ἐσέρχονται μοῦνοι πάντων, οὐδέ σφι ἐκδίδοσθαι οὐδεὶς θυγατέρα ἐθέλει οὐδʼ ἄγεσθαι ἐξ αὐτῶν, ἀλλʼ ἐκδίδονταί τε οἱ συβῶται καὶ ἄγονται ἐξ ἀλλήλων. τοῖσι μέν νυν ἄλλοισι θεοῖσι θύειν ὗς οὐ δικαιοῦσι Αἰγύπτιοι, Σελήνῃ δὲ καὶ Διονύσῳ μούνοισι τοῦ αὐτοῦ χρόνου, τῇ αὐτῇ πανσελήνῳ, τοὺς ὗς θύσαντες πατέονται τῶν κρεῶν. διότι δὲ τοὺς ὗς ἐν μὲν τῇσι ἄλλῃσι ὁρτῇσι ἀπεστυγήκασι ἐν δὲ ταύτῃ θύουσι, ἔστι μὲν λόγος περὶ αὐτοῦ ὑπʼ Αἰγυπτίων λεγόμενος, ἐμοὶ μέντοι ἐπισταμένῳ οὐκ εὐπρεπέστερος ἐστὶ λέγεσθαι. θυσίη δὲ ἥδε τῶν ὑῶν τῇ Σελήνῃ ποιέεται· ἐπεὰν θύσῃ, τὴν οὐρὴν ἄκρην καὶ τὸν σπλῆνα καὶ τὸν ἐπίπλοον συνθεὶς ὁμοῦ κατʼ ὦν ἐκάλυψε πάσῃ τοῦ κτήνεος τῇ πιμελῇ τῇ περὶ τὴν νηδὺν γινομένῃ, καὶ ἔπειτα καταγίζει πυρί· τὰ δὲ ἄλλα κρέα σιτέονται ἐν τῇ πανσελήνῳ ἐν τῇ ἂν τὰ ἱρὰ θύσωσι, ἐν ἄλλῃ δὲ ἡμέρῃ οὐκ ἂν ἔτι γευσαίατο. οἱ δὲ πένητες αὐτῶν ὑπʼ ἀσθενείης βίου σταιτίνας πλάσαντες ὗς καὶ ὀπτήσαντες ταύτας θύουσι. 2.48. τῷ δὲ Διονύσῳ τῆς ὁρτῆς τῇ δορπίῃ χοῖρον πρὸ τῶν θυρέων σφάξας ἕκαστος διδοῖ ἀποφέρεσθαι τὸν χοῖρον αὐτῷ τῷ ἀποδομένῳ τῶν συβωτέων. τὴν δὲ ἄλλην ἀνάγουσι ὁρτὴν τῷ Διονύσῳ οἱ Αἰγύπτιοι πλὴν χορῶν κατὰ ταὐτὰ σχεδὸν πάντα Ἕλλησι· ἀντὶ δὲ φαλλῶν ἄλλα σφι ἐστὶ ἐξευρημένα, ὅσον τε πηχυαῖα ἀγάλματα νευρόσπαστα, τὰ περιφορέουσι κατὰ κώμας γυναῖκες, νεῦον τὸ αἰδοῖον, οὐ πολλῷ τεῳ ἔλασσον ἐὸν τοῦ ἄλλου σώματος· προηγέεται δὲ αὐλός, αἳ δὲ ἕπονται ἀείδουσαι τὸν Διόνυσον. διότι δὲ μέζον τε ἔχει τὸ αἰδοῖον καὶ κινέει μοῦνον τοῦ σώματος, ἔστι λόγος περὶ αὐτοῦ ἱρὸς λεγόμενος. 2.49. ἤδη ὦν δοκέει μοι Μελάμπους ὁ Ἀμυθέωνος τῆς θυσίης ταύτης οὐκ εἶναι ἀδαὴς ἀλλʼ ἔμπειρος. Ἕλλησι γὰρ δὴ Μελάμπους ἐστὶ ὁ ἐξηγησάμενος τοῦ Διονύσου τό τε οὔνομα καὶ τὴν θυσίην καὶ τὴν πομπὴν τοῦ φαλλοῦ· ἀτρεκέως μὲν οὐ πάντα συλλαβὼν τὸν λόγον ἔφηνε, ἀλλʼ οἱ ἐπιγενόμενοι τούτῳ σοφισταὶ μεζόνως ἐξέφηναν· τὸν δʼ ὦν φαλλὸν τὸν τῷ Διονύσῳ πεμπόμενον Μελάμπους ἐστὶ ὁ κατηγησάμενος, καὶ ἀπὸ τούτου μαθόντες ποιεῦσι τὰ ποιεῦσι Ἕλληνες. ἐγὼ μέν νυν φημὶ Μελάμποδα γενόμενον ἄνδρα σοφὸν μαντικήν τε ἑωυτῷ συστῆσαι καὶ πυθόμενον ἀπʼ Αἰγύπτου ἄλλα τε πολλὰ ἐσηγήσασθαι Ἕλλησι καὶ τὰ περὶ τὸν Διόνυσον, ὀλίγα αὐτῶν παραλλάξαντα. οὐ γὰρ δὴ συμπεσεῖν γε φήσω τά τε ἐν Αἰγύπτῳ ποιεύμενα τῷ θεῷ καὶ τὰ ἐν τοῖσι Ἕλλησι· ὁμότροπα γὰρ ἂν ἦν τοῖσι Ἕλλησι καὶ οὐ νεωστὶ ἐσηγμένα. οὐ μὲν οὐδὲ φήσω ὅκως Αἰγύπτιοι παρʼ Ἑλλήνων ἔλαβον ἢ τοῦτο ἢ ἄλλο κού τι νόμαιον. πυθέσθαι δέ μοι δοκέει μάλιστα Μελάμπους τὰ περὶ τὸν Διόνυσον παρὰ Κάδμου τε τοῦ Τυρίου καὶ τῶν σὺν αὐτῷ ἐκ Φοινίκης ἀπικομένων ἐς τὴν νῦν Βοιωτίην καλεομένην χώρην.' '2.50. σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν. 2.51. ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. 2.52. ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53. ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. 2.54. χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον. 2.55. ταῦτα μέν νυν τῶν ἐν Θήβῃσι ἱρέων ἤκουον, τάδε δὲ Δωδωναίων φασὶ αἱ προμάντιες· δύο πελειάδας μελαίνας ἐκ Θηβέων τῶν Αἰγυπτιέων ἀναπταμένας τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ παρὰ σφέας ἀπικέσθαι, ἱζομένην δέ μιν ἐπὶ φηγὸν αὐδάξασθαι φωνῇ ἀνθρωπηίῃ ὡς χρεὸν εἴη μαντήιον αὐτόθι Διὸς γενέσθαι, καὶ αὐτοὺς ὑπολαβεῖν θεῖον εἶναι τὸ ἐπαγγελλόμενον αὐτοῖσι, καί σφεας ἐκ τούτου ποιῆσαι. τὴν δὲ ἐς τοὺς Λίβυας οἰχομένην πελειάδα λέγουσι Ἄμμωνος χρηστήριον κελεῦσαι τοὺς Λίβυας ποιέειν· ἔστι δὲ καὶ τοῦτο Διός. Δωδωναίων δὲ αἱ ἱρεῖαι, τῶν τῇ πρεσβυτάτῃ οὔνομα ἦν Προμένεια, τῇ δὲ μετὰ ταύτην Τιμαρέτη, τῇ δὲ νεωτάτῃ Νικάνδρη, ἔλεγον ταῦτα· συνωμολόγεον δέ σφι καὶ οἱ ἄλλοι Δωδωναῖοι οἱ περὶ τὸ ἱρόν. 2.56. ἐγὼ δʼ ἔχω περὶ αὐτῶν γνώμην τήνδε· εἰ ἀληθέως οἱ Φοίνικες ἐξήγαγον τὰς ἱρὰς γυναῖκας καὶ τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ ἐς τὴν Ἐλλάδα ἀπέδοντο, δοκέει ἐμοί ἡ γυνὴ αὕτη τῆς νῦν Ἑλλάδος, πρότερον δὲ Πελασγίης καλευμένης τῆς αὐτῆς ταύτης, πρηθῆναι ἐς Θεσπρωτούς, ἔπειτα δουλεύουσα αὐτόθι ἱδρύσασθαι ὑπὸ φηγῷ πεφυκυίῃ ἱρὸν Διός, ὥσπερ ἦν οἰκὸς ἀμφιπολεύουσαν ἐν Θήβῃσι ἱρὸν Διός, ἔνθα ἀπίκετο, ἐνθαῦτα μνήμην αὐτοῦ ἔχειν· ἐκ δὲ τούτου χρηστήριον κατηγήσατο, ἐπείτε συνέλαβε τὴν Ἑλλάδα γλῶσσαν· φάναι δέ οἱ ἀδελφεὴν ἐν Λιβύῃ πεπρῆσθαι ὑπὸ τῶν αὐτῶν Φοινίκων ὑπʼ ὧν καὶ αὐτὴ ἐπρήθη. 2.57. πελειάδες δέ μοι δοκέουσι κληθῆναι πρὸς Δωδωναίων ἐπὶ τοῦδε αἱ γυναῖκες, διότι βάρβαροι ἦσαν, ἐδόκεον δέ σφι ὁμοίως ὄρνισι φθέγγεσθαι· μετὰ δὲ χρόνον τὴν πελειάδα ἀνθρωπηίῃ φωνῇ αὐδάξασθαι λέγουσι, ἐπείτε συνετά σφι ηὔδα ἡ γυνή· ἕως δὲ ἐβαρβάριζε, ὄρνιθος τρόπον ἐδόκεέ σφι φθέγγεσθαι, ἐπεὶ τέῳ ἂν τρόπῳ πελειάς γε ἀνθρωπηίῃ φωνῇ φθέγξαιτο; μέλαιναν δὲ λέγοντες εἶναι τὴν πελειάδα σημαίνουσι ὅτι Αἰγυπτίη ἡ γυνὴ ἦν. ἡ δὲ μαντηίη ἥ τε ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι καὶ ἐν Δωδώνῃ παραπλήσιαι ἀλλήλῃσι τυγχάνουσι ἐοῦσαι. ἔστι δὲ καὶ τῶν ἱρῶν ἡ μαντικὴ ἀπʼ Αἰγύπτου ἀπιγμένη.
2.59. πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ.
2.61. ταῦτα μὲν δὴ ταύτῃ ποιέεται, ἐν δὲ Βουσίρι πόλι ὡς ἀνάγουσι τῇ Ἴσι τὴν ὁρτήν, εἴρηται προτερόν μοι· τύπτονται μὲν γὰρ δὴ μετὰ τὴν θυσίην πάντες καὶ πᾶσαι, μυριάδες κάρτα πολλαὶ ἀνθρώπων· τὸν δὲ τύπτονται, οὔ μοι ὅσιον ἐστὶ λέγειν. ὅσοι δὲ Καρῶν εἰσι ἐν Αἰγύπτῳ οἰκέοντες, οὗτοι δὲ τοσούτῳ ἔτι πλέω ποιεῦσι τούτων ὅσῳ καὶ τὰ μέτωπα κόπτονται μαχαίρῃσι, καὶ τούτῳ εἰσὶ δῆλοι ὅτι εἰσὶ ξεῖνοι καὶ οὐκ Αἰγύπτιοι. 2.62. ἐς Σάιν δὲ πόλιν ἐπεὰν συλλεχθέωσι, τῆς θυσίης ἐν τῇ νυκτὶ λύχνα καίουσι πάντες πολλὰ ὑπαίθρια περὶ τὰ δώματα κύκλῳ· τὰ δὲ λύχνα ἐστὶ ἐμβάφια ἔμπλεα ἁλὸς καὶ ἐλαίου, ἐπιπολῆς δὲ ἔπεστι αὐτὸ τὸ ἐλλύχνιον, καὶ τοῦτο καίεται παννύχιον, καὶ τῇ ὁρτῇ οὔνομα κέεται λυχνοκαΐη. οἳ δʼ ἂν μὴ ἔλθωσι τῶν Αἰγυπτίων ἐς τὴν πανήγυριν ταύτην, φυλάσσοντες τὴν νύκτα τῆς θυσίης καίουσι καὶ αὐτοὶ πάντες τὰ λύχνα, καὶ οὕτω οὐκ ἐν Σάι μούνῃ καίεται ἀλλὰ καὶ ἀνὰ πᾶσαν Αἴγυπτον. ὅτευ δὲ εἵνεκα φῶς ἔλαχε καὶ τιμὴν ἡ νὺξ αὕτη, ἔστι ἱρὸς περὶ αὐτοῦ λόγος λεγόμενος.
2.64. καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες. οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι καὶ ἀπὸ γυναικῶν ἀνιστάμενοι ἄλουτοι ἐσέρχονται ἐς ἱρόν, νομίζοντες ἀνθρώπους εἶναι κατά περ τὰ ἄλλα κτήνεα· καὶ γὰρ τὰ ἄλλα κτήνεα ὁρᾶν καὶ ὀρνίθων γένεα ὀχευόμενα ἔν τε τοῖσι νηοῖσι τῶν θεῶν καὶ ἐν τοῖσι τεμένεσι· εἰ ὦν εἶναι τῷ θεῷ τοῦτο μὴ φίλον, οὐκ ἂν οὐδὲ τὰ κτήνεα ποιέειν. οὗτοι μέν νυν τοιαῦτα ἐπιλέγοντες ποιεῦσι ἔμοιγε οὐκ ἀρεστά· 2.65. Αἰγύπτιοι δὲ θρησκεύουσι περισσῶς τά τε ἄλλα περὶ τὰ ἱρὰ καὶ δὴ καὶ τάδε. ἐοῦσα ἡ Αἴγυπτος ὅμουρος τῇ Λιβύῃ οὐ μάλα θηριώδης ἐστί· τὰ δὲ ἐόντα σφι ἅπαντα ἱρὰ νενόμισται, καὶ τὰ μὲν σύντροφα αὐτοῖσι τοῖσι ἀνθρώποισι, τὰ δὲ οὔ. τῶν δὲ εἵνεκεν ἀνεῖται τὰ θηρία ἱρὰ εἰ λέγοιμι, καταβαίην ἂν τῷ λόγῳ ἐς τὰ θεῖα πρήγματα, τὰ ἐγὼ φεύγω μάλιστα ἀπηγέεσθαι· τὰ δὲ καὶ εἴρηκα αὐτῶν ἐπιψαύσας, ἀναγκαίῃ καταλαμβανόμενος εἶπον. νόμος δὲ ἐστὶ περὶ τῶν θηρίων ὧδε ἔχων· μελεδωνοὶ ἀποδεδέχαται τῆς τροφῆς χωρὶς ἑκάστων καὶ ἔρσενες καὶ θήλεαι τῶν Αἰγυπτίων, τῶν παῖς παρὰ πατρὸς ἐκδέκεται τὴν τιμήν. οἳ δὲ ἐν τῇσι πόλισι ἕκαστοι εὐχὰς τάσδε σφι ἀποτελέουσι· εὐχόμενοι τῷ θεῷ τοῦ ἂν ᾖ τὸ θηρίον, ξυρῶντες τῶν παιδίων ἢ πᾶσαν τὴν κεφαλὴν ἢ τὸ ἥμισυ ἢ τὸ τρίτον μέρος τῆς κεφαλῆς, ἱστᾶσι σταθμῷ πρὸς ἀργύριον τὰς τρίχας· τὸ δʼ ἂν ἑλκύσῃ, τοῦτο τῇ μελεδωνῷ τῶν θηρίων διδοῖ, ἣ δὲ ἀντʼ αὐτοῦ τάμνουσα ἰχθῦς παρέχει βορὴν τοῖσι θηρίοισι. τροφὴ μὲν δὴ αὐτοῖσι τοιαύτη ἀποδέδεκται· τὸ δʼ ἄν τις τῶν θηρίων τούτων ἀποκτείνῃ, ἢν μὲν ἑκών, θάνατος ἡ ζημίη, ἢν δὲ ἀέκων, ἀποτίνει ζημίην τὴν ἂν οἱ ἱρέες τάξωνται. ὃς δʼ ἂν ἶβιν ἢ ἴρηκα ἀποκτείνῃ, ἤν τε ἑκὼν ἤν τε ἀέκων, τεθνάναι ἀνάγκη.
2.73. ἔστι δὲ καὶ ἄλλος ὄρνις ἱρός, τῷ οὔνομα φοῖνιξ. ἐγὼ μέν μιν οὐκ εἶδον εἰ μὴ ὅσον γραφῇ· καὶ γὰρ δὴ καὶ σπάνιος ἐπιφοιτᾷ σφι, διʼ ἐτέων, ὡς Ἡλιοπολῖται λέγουσι, πεντακοσίων· φοιτᾶν δὲ τότε φασὶ ἐπεάν οἱ ἀποθάνῃ ὁ πατήρ. ἔστι δέ, εἰ τῇ γραφῇ παρόμοιος, τοσόσδε καὶ τοιόσδε· τὰ μὲν αὐτοῦ χρυσόκομα τῶν πτερῶν τὰ δὲ ἐρυθρὰ ἐς τὰ μάλιστα· αἰετῷ περιήγησιν ὁμοιότατος καὶ τὸ μέγαθος. τοῦτον δὲ λέγουσι μηχανᾶσθαι τάδε, ἐμοὶ μὲν οὐ πιστὰ λέγοντες· ἐξ Ἀραβίης ὁρμώμενον ἐς τὸ ἱρὸν τοῦ Ἡλίου κομίζειν τὸν πατέρα ἐν σμύρνῃ ἐμπλάσσοντα καὶ θάπτειν ἐν τοῦ Ἡλίου τῷ ἱρῷ, κομίζειν δὲ οὕτω· πρῶτον τῆς σμύρνης ᾠὸν πλάσσειν ὅσον τε δυνατός ἐστι φέρειν, μετὰ δὲ πειρᾶσθαι αὐτὸ φορέοντα, ἐπεὰν δὲ ἀποπειρηθῇ, οὕτω δὴ κοιλήναντα τὸ ᾠὸν τὸν πατέρα ἐς αὐτὸ ἐντιθέναι, σμύρνῃ δὲ ἄλλῃ ἐμπλάσσειν τοῦτο κατʼ ὅ τι τοῦ ᾠοῦ ἐκκοιλήνας ἐνέθηκε τὸν πατέρα· ἐσκειμένου δὲ τοῦ πατρὸς γίνεσθαι τὠυτὸ βάρος· ἐμπλάσαντα δὲ κομίζειν μιν ἐπʼ Αἰγύπτου ἐς τοῦ Ἡλίου τὸ ἱρόν. ταῦτα μὲν τοῦτον τὸν ὄρνιν λέγουσι ποιέειν.
2.77. αὐτῶν δὲ δὴ Αἰγυπτίων οἳ μὲν περὶ τὴν σπειρομένην Αἴγυπτον οἰκέουσι, μνήμην ἀνθρώπων πάντων ἐπασκέοντες μάλιστα λογιώτατοι εἰσὶ μακρῷ τῶν ἐγὼ ἐς διάπειραν ἀπικόμην, τρόπῳ δὲ ζόης τοιῷδε διαχρέωνται· συρμαΐζουσι τρεῖς ἡμέρας ἐπεξῆς μηνὸς ἑκάστου, ἐμέτοισι θηρώμενοι τὴν ὑγιείην καὶ κλύσμασι, νομίζοντες ἀπὸ τῶν τρεφόντων σιτίων πάσας τὰς νούσους τοῖσι ἀνθρώποισι γίνεσθαι. εἰσὶ μὲν γὰρ καὶ ἄλλως Αἰγύπτιοι μετὰ Λίβυας ὑγιηρέστατοι πάντων ἀνθρώπων τῶν ὡρέων δοκέειν ἐμοὶ εἵνεκα, ὅτι οὐ μεταλλάσσουσι αἱ ὧραι· ἐν γὰρ τῇσι μεταβολῇσι τοῖσι ἀνθρώποισι αἱ νοῦσοι μάλιστα γίνονται τῶν τε ἄλλων πάντων καὶ δὴ καὶ τῶν ὡρέων μάλιστα. ἀρτοφαγέουσι δὲ ἐκ τῶν ὀλυρέων ποιεῦντες ἄρτους, τοὺς ἐκεῖνοι κυλλήστις ὀνομάζουσι. οἴνῳ δὲ ἐκ κριθέων πεποιημένῳ διαχρέωνται· οὐ γάρ σφι εἰσὶ ἐν τῇ χώρῃ ἄμπελοι. ἰχθύων δὲ τοὺς μὲν πρὸς ἥλιον αὐήναντες ὠμοὺς σιτέονται, τοὺς δὲ ἐξ ἅλμης τεταριχευμένους. ὀρνίθων δὲ τούς τε ὄρτυγας καὶ τὰς νήσσας καὶ τὰ μικρὰ τῶν ὀρνίθων ὠμὰ σιτέονται προταριχεύσαντες. τὰ δὲ ἄλλα ὅσα ἢ ὀρνίθων ἢ ἰχθύων σφι ἐστὶ ἐχόμενα, χωρὶς ἢ ὁκόσοι σφι ἱροὶ ἀποδεδέχαται, τοὺς λοιποὺς ὀπτοὺς καὶ ἑφθοὺς σιτέονται.
2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
2.83. μαντικὴ δὲ αὐτοῖσι ὧδε διακέεται· ἀνθρώπων μὲν οὐδενὶ προσκέεται ἡ τέχνη, τῶν δὲ θεῶν μετεξετέροισι· καὶ γὰρ Ἡρακλέος μαντήιον αὐτόθι ἐστὶ καὶ Ἀπόλλωνος καὶ Ἀθηναίης καὶ Ἀρτέμιδος καὶ Ἄρεος καὶ Διός, καὶ τό γε μάλιστα ἐν τιμῇ ἄγονται πάντων τῶν μαντηίων, Λητοῦς ἐν Βουτοῖ πόλι ἐστί. οὐ μέντοι αἵ γε μαντηίαι σφι κατὰ τὠυτὸ ἑστᾶσι, ἀλλὰ διάφοροι εἰσί. 2.84. ἡ δὲ ἰητρικὴ κατὰ τάδε σφι δέδασται· μιῆς νούσου ἕκαστος ἰητρός ἐστι καὶ οὐ πλεόνων. πάντα δʼ ἰητρῶν ἐστι πλέα· οἳ μὲν γὰρ ὀφθαλμῶν ἰητροὶ κατεστᾶσι, οἳ δὲ κεφαλῆς, οἳ δὲ ὀδόντων, οἳ δὲ τῶν κατὰ νηδύν, οἳ δὲ τῶν ἀφανέων νούσων.
2.86. εἰσὶ δὲ οἳ ἐπʼ αὐτῷ τούτῳ κατέαται καὶ τέχνην ἔχουσι ταύτην. οὗτοι, ἐπεάν σφι κομισθῇ νεκρός, δεικνύουσι τοῖσι κομίσασι παραδείγματα νεκρῶν ξύλινα, τῇ γραφῇ μεμιμημένα , 1 καὶ τὴν μὲν σπουδαιοτάτην αὐτέων φασὶ εἶναι τοῦ οὐκ ὅσιον ποιεῦμαι τὸ οὔνομα ἐπὶ τοιούτῳ πρήγματι ὀνομάζειν, τὴν δὲ δευτέρην δεικνύουσι ὑποδεεστέρην τε ταύτης καὶ εὐτελεστέρην, τὴν δὲ τρίτην εὐτελεστάτην· φράσαντες δὲ πυνθάνονται παρʼ αὐτῶν κατὰ ἥντινα βούλονταί σφι σκευασθῆναι τὸν νεκρόν. οἳ μὲν δὴ ἐκποδὼν μισθῷ ὁμολογήσαντες ἀπαλλάσσονται, οἳ δὲ ὑπολειπόμενοι ἐν οἰκήμασι ὧδε τὰ σπουδαιότατα ταριχεύουσι. πρῶτα μὲν σκολιῷ σιδήρῳ διὰ τῶν μυξωτήρων ἐξάγουσι τὸν ἐγκέφαλον, τὰ μὲν αὐτοῦ οὕτω ἐξάγοντες, τὰ δὲ ἐγχέοντες φάρμακα· μετὰ δὲ λίθῳ Αἰθιοπικῷ ὀξέι παρασχίσαντες παρὰ τὴν λαπάρην ἐξ ὦν εἷλον τὴν κοιλίην πᾶσαν, ἐκκαθήραντες δὲ αὐτὴν καὶ διηθήσαντες οἴνῳ φοινικηίῳ αὖτις διηθέουσι θυμιήμασι τετριμμένοισι· ἔπειτα τὴν νηδὺν σμύρνης ἀκηράτου τετριμμένης καὶ κασίης καὶ τῶν ἄλλων θυμιημάτων, πλὴν λιβανωτοῦ, πλήσαντες συρράπτουσι ὀπίσω. ταῦτα δὲ ποιήσαντες ταριχεύουσι λίτρῳ κρύψαντες ἡμέρας ἑβδομήκοντα· πλεῦνας δὲ τουτέων οὐκ ἔξεστι ταριχεύειν. ἐπεὰν δὲ παρέλθωσι αἱ ἑβδομήκοντα, λούσαντες τὸν νεκρὸν κατειλίσσουσι πᾶν αὐτοῦ τὸ σῶμα σινδόνος βυσσίνης τελαμῶσι κατατετμημένοισι, ὑποχρίοντες τῷ κόμμι, τῷ δὴ ἀντὶ κόλλης τὰ πολλὰ χρέωνται Αἰγύπτιοι. ἐνθεῦτεν δὲ παραδεξάμενοί μιν οἱ προσήκοντες ποιεῦνται ξύλινον τύπον ἀνθρωποειδέα, ποιησάμενοι δὲ ἐσεργνῦσι τὸν νεκρόν, καὶ κατακληίσαντες οὕτω θησαυρίζουσι ἐν οἰκήματι θηκαίῳ, ἱστάντες ὀρθὸν πρὸς τοῖχον.
2.91. ἑλληνικοῖσι δὲ νομαίοισι φεύγουσι χρᾶσθαι, τὸ δὲ σύμπαν εἰπεῖν, μηδʼ ἄλλων μηδαμὰ μηδαμῶν ἀνθρώπων νομαίοισι. οἱ μέν νυν ἄλλοι Αἰγύπτιοι οὕτω τοῦτο φυλάσσουσι, ἔστι δὲ Χέμμις πόλις μεγάλη νομοῦ τοῦ Θηβαϊκοῦ ἐγγὺς Νέης πόλιος· ἐν ταύτῃ τῇ πόλι ἐστὶ Περσέος τοῦ Δανάης ἱρὸν τετράγωνον, πέριξ δὲ αὐτοῦ φοίνικες πεφύκασι. τὰ δὲ πρόπυλα τοῦ ἱροῦ λίθινα ἐστὶ κάρτα μεγάλα· ἐπὶ δὲ αὐτοῖσι ἀνδριάντες δύο ἑστᾶσι λίθινοι μεγάλοι. ἐν δὲ τῷ περιβεβλημένῳ τούτῳ νηός τε ἔνι καὶ ἄγαλμα ἐν αὐτῷ ἐνέστηκε τοῦ Περσέος. οὗτοι οἱ Χεμμῖται λέγουσι τὸν Περσέα πολλάκις μὲν ἀνὰ τὴν γῆν φαίνεσθαί σφι πολλάκις δὲ ἔσω τοῦ ἱροῦ, σανδάλιόν τε αὐτοῦ πεφορημένον εὑρίσκεσθαι ἐὸν τὸ μέγαθος δίπηχυ, τὸ ἐπεὰν φανῇ, εὐθηνέειν ἅπασαν Αἴγυπτον. ταῦτα μὲν λέγουσι, ποιεῦσι δὲ τάδε Ἑλληνικὰ τῷ Περσέι· ἀγῶνα γυμνικὸν τιθεῖσι διὰ πάσης ἀγωνίης ἔχοντα, παρέχοντες ἄεθλα κτήνεα καὶ χλαίνας καὶ δέρματα. εἰρομένου δέ μευ ὅ τι σφι μούνοισι ἔωθε ὁ Περσεὺς ἐπιφαίνεσθαι καὶ ὅ τι κεχωρίδαται Αἰγυπτίων τῶν ἄλλων ἀγῶνα γυμνικὸν τιθέντες, ἔφασαν τὸν Περσέα ἐκ τῆς ἑωυτῶν πόλιος γεγονέναι· τὸν γὰρ Δαναὸν καὶ τὸν Λυγκέα ἐόντας Χεμμίτας ἐκπλῶσαι ἐς τὴν Ἑλλάδα, ἀπὸ δὲ τούτων γενεηλογέοντες κατέβαινον ἐς τὸν Περσέα. ἀπικόμενον δὲ αὐτὸν ἐς Αἴγυπτον κατʼ αἰτίην τὴν καὶ Ἕλληνες λέγουσι, οἴσοντα ἐκ Λιβύης τὴν Γοργοῦς κεφαλήν, ἔφασαν ἐλθεῖν καὶ παρὰ σφέας καὶ ἀναγνῶναι τοὺς συγγενέας πάντας· ἐκμεμαθηκότα δέ μιν ἀπικέσθαι ἐς Αἴγυπτον τὸ τῆς Χέμμιος οὔνομα, πεπυσμένον παρὰ τῆς μητρός. ἀγῶνα δέ οἱ γυμνικὸν αὐτοῦ κελεύσαντος ἐπιτελέειν.
2.99. μέχρι μὲν τούτου ὄψις τε ἐμὴ καὶ γνώμη καὶ ἱστορίη ταῦτα λέγουσα ἐστί, τὸ δὲ ἀπὸ τοῦδε Αἰγυπτίους ἔρχομαι λόγους ἐρέων κατὰ τὰ ἤκουον· προσέσται δὲ αὐτοῖσί τι καὶ τῆς ἐμῆς ὄψιος. Μῖνα τὸν πρῶτον βασιλεύσαντα Αἰγύπτου οἱ ἱρέες ἔλεγον τοῦτο μὲν ἀπογεφυρῶσαι τὴν Μέμφιν. τὸν γὰρ ποταμὸν πάντα ῥέειν παρὰ τὸ ὄρος τὸ ψάμμινον πρὸς Λιβύης, τὸν δὲ Μῖνα ἄνωθεν, ὅσον τε ἑκατὸν σταδίους ἀπὸ Μέμφιος, τὸν πρὸς μεσαμβρίης ἀγκῶνα προσχώσαντα τὸ μὲν ἀρχαῖον ῥέεθρον ἀποξηρῆναι, τὸν δὲ ποταμὸν ὀχετεῦσαι τὸ μέσον τῶν ὀρέων ῥέειν. ἔτι δὲ καὶ νῦν ὑπὸ Περσέων ὁ ἀγκὼν οὗτος τοῦ Νείλου ὡς ἀπεργμένος ῥέῃ ἐν φυλακῇσι μεγάλῃσι ἔχεται, φρασσόμενος ἀνὰ πᾶν ἔτος· εἰ γὰρ ἐθελήσει ῥήξας ὑπερβῆναι ὁ ποταμὸς ταύτῃ, κίνδυνος πάσῃ Μέμφι κατακλυσθῆναι ἐστί. ὡς δὲ τῷ Μῖνι τούτῳ τῷ πρώτῳ γενομένῳ βασιλέι χέρσον γεγονέναι τὸ ἀπεργμένον, τοῦτο μὲν ἐν αὐτῷ πόλιν κτίσαι ταύτην ἥτις νῦν Μέμφις καλέεται· ἔστι γὰρ καὶ ἡ Μέμφις ἐν τῷ στεινῷ τῆς Αἰγύπτου· ἔξωθεν δὲ αὐτῆς περιορύξαι λίμνην ἐκ τοῦ ποταμοῦ πρὸς βορέην τε καὶ πρὸς ἑσπέρην ʽτὸ γὰρ πρὸς τὴν ἠῶ αὐτὸς ὁ Νεῖλος ἀπέργεἰ, τοῦτο δὲ τοῦ Ἡφαίστου τὸ ἱρὸν ἱδρύσασθαι ἐν αὐτῇ, ἐὸν μέγα τε καὶ ἀξιαπηγητότατον.
2.100. μετὰ δὲ τοῦτον κατέλεγον οἱ ἱρέες ἐκ βύβλου ἄλλων βασιλέων τριηκοσίων καὶ τριήκοντα οὐνόματα. ἐν τοσαύτῃσι δὲ γενεῇσι ἀνθρώπων ὀκτωκαίδεκα μὲν Αἰθίοπες ἦσαν, μία δὲ γυνὴ ἐπιχωρίη, οἱ δὲ ἄλλοι ἄνδρες Αἰγύπτιοι. τῇ δὲ γυναικὶ οὔνομα ἦν, ἥτις ἐβασίλευσε, τό περ τῇ Βαβυλωνίῃ, Νίτωκρις· τὴν ἔλεγον τιμωρέουσαν ἀδελφεῷ, τὸν Αἰγύπτιοι βασιλεύοντα σφέων ἀπέκτειναν, ἀποκτείναντες δὲ οὕτω ἐκείνῃ ἀπέδοσαν τὴν βασιληίην, τούτῳ τιμωρέουσαν πολλοὺς Αἰγυπτίων διαφθεῖραι δόλῳ. ποιησαμένην γάρ μιν οἴκημα περίμηκες ὑπόγαιον καινοῦν τῷ λόγῳ, νόῳ δὲ ἄλλα μηχανᾶσθαι· καλέσασαν δέ μιν Αἰγυπτίων τοὺς μάλιστα μεταιτίους τοῦ φόνου ᾔδεε πολλοὺς ἱστιᾶν, δαινυμένοισι δὲ ἐπεῖναι τὸν ποταμὸν διʼ αὐλῶνος κρυπτοῦ μεγάλου. ταύτης μὲν πέρι τοσαῦτα ἔλεγον, πλὴν ὅτι αὐτήν μιν, ὡς τοῦτο ἐξέργαστο, ῥίψαι ἐς οἴκημα σποδοῦ πλέον, ὅκως ἀτιμώρητος γένηται.

2.102. παραμειψάμενος ὦν τούτους τοῦ ἐπὶ τούτοισι γενομένου βασιλέος, τῷ οὔνομα ἦν Σέσωστρις, τούτου μνήμην ποιήσομαι· τὸν ἔλεγον οἱ ἱρέες πρῶτον μὲν πλοίοισι μακροῖσι ὁρμηθέντα ἐκ τοῦ Ἀραβίου κόλπου τοὺς παρὰ τὴν Ἐρυθρὴν θάλασσαν κατοικημένους καταστρέφεσθαι, ἐς ὃ πλέοντά μιν πρόσω ἀπικέσθαι ἐς θάλασσαν οὐκέτι πλωτὴν ὑπὸ βραχέων. ἐνθεῦτεν δὲ ὡς ὀπίσω ἀπίκετο ἐς Αἴγυπτον, κατὰ τῶν ἱρέων τὴν φάτιν, πολλὴν στρατιὴν τῶν λαβὼν ἤλαυνε διὰ τῆς ἠπείρου, πᾶν ἔθνος τὸ ἐμποδὼν καταστρεφόμενος. ὁτέοισι μέν νυν αὐτῶν ἀλκίμοισι ἐνετύγχανε καὶ δεινῶς γλιχομένοισι περὶ τῆς ἐλευθερίης, τούτοισι μὲν στήλας ἐνίστη ἐς τὰς χώρας διὰ γραμμάτων λεγούσας τό τε ἑωυτοῦ οὔνομα καὶ τῆς πάτρης, καὶ ὡς δυνάμι τῇ ἑωυτοῦ κατεστρέψατο σφέας· ὅτεων δὲ ἀμαχητὶ καὶ εὐπετέως παρέλαβε τὰς πόλιας, τούτοισι δὲ ἐνέγραφε ἐν τῇσι στήλῃσι κατὰ ταὐτὰ καὶ τοῖσι ἀνδρηίοισι τῶν ἐθνέων γενομένοισι, καὶ δὴ καὶ αἰδοῖα γυναικὸς προσενέγραφε, δῆλα βουλόμενος ποιέειν ὡς εἴησαν ἀνάλκιδες.
2.103. ταῦτα δὲ ποιέων διεξήιε τὴν ἤπειρον, ἐς ὃ ἐκ τῆς Ἀσίης ἐς τὴν Εὐρώπην διαβὰς τούς τε Σκύθας κατεστρέψατο καὶ τοὺς Θρήικας. ἐς τούτους δέ μοι δοκέει καὶ προσώτατα ἀπικέσθαι ὁ Αἰγύπτιος στρατός· ἐν μὲν γὰρ τῇ τούτων χώρῃ φαίνονται σταθεῖσαι αἱ στῆλαι, τὸ δὲ προσωτέρω τούτων οὐκέτι. ἐνθεῦτεν δὲ ἐπιστρέψας ὀπίσω ἤιε, καὶ ἐπείτε ἐγίνετο ἐπὶ Φάσι ποταμῷ, οὐκ ἔχω τὸ ἐνθεῦτεν ἀτρεκέως εἰπεῖν εἴτε αὐτὸς ὁ βασιλεὺς Σέσωστρις ἀποδασάμενος τῆς ἑωυτοῦ στρατιῆς μόριον ὅσον δὴ αὐτοῦ κατέλιπε τῆς χώρης οἰκήτορας, εἴτε τῶν τινες στρατιωτέων τῇ πλάνῃ αὐτοῦ ἀχθεσθέντες περὶ Φᾶσιν ποταμὸν κατέμειναν.
2.104. φαίνονται μὲν γὰρ ἐόντες οἱ Κόλχοι Αἰγύπτιοι, νοήσας δὲ πρότερον αὐτὸς ἢ ἀκούσας ἄλλων λέγω. ὡς δέ μοι ἐν φροντίδι ἐγένετο, εἰρόμην ἀμφοτέρους, καὶ μᾶλλον οἱ Κόλχοι ἐμεμνέατο τῶν Αἰγυπτίων ἢ οἱ Αἰγύπτιοι τῶν Κόλχων· νομίζειν δʼ ἔφασαν οἱ Αἰγύπτιοι τῆς Σεσώστριος στρατιῆς εἶναι τοὺς Κόλχους. αὐτὸς δὲ εἴκασα τῇδε, καὶ ὅτι μελάγχροες εἰσὶ καὶ οὐλότριχες. καὶ τοῦτο μὲν ἐς οὐδὲν ἀνήκει· εἰσὶ γὰρ καὶ ἕτεροι τοιοῦτοι· ἀλλὰ τοῖσιδε καὶ μᾶλλον, ὅτι μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπʼ ἀρχῆς τὰ αἰδοῖα. Φοίνικες δὲ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ καὶ αὐτοὶ ὁμολογέουσι παρʼ Αἰγυπτίων μεμαθηκέναι, Σύριοι δὲ οἱ περὶ Θερμώδοντα καὶ Παρθένιον ποταμὸν καὶ Μάκρωνες οἱ τούτοισι ἀστυγείτονες ἐόντες ἀπὸ Κόλχων φασὶ νεωστὶ μεμαθηκέναι. οὗτοι γὰρ εἰσὶ οἱ περιταμνόμενοι ἀνθρώπων μοῦνοι, καὶ οὗτοι Αἰγυπτίοισι φαίνονται ποιεῦντες κατὰ ταὐτά. αὐτῶν δὲ Αἰγυπτίων καὶ Αἰθιόπων οὐκ ἔχω εἰπεῖν ὁκότεροι παρὰ τῶν ἑτέρων ἐξέμαθον· ἀρχαῖον γὰρ δή τι φαίνεται ἐόν. ὡς δὲ ἐπιμισγόμενοι Αἰγύπτῳ ἐξέμαθον, μέγα μοι καὶ τόδε τεκμήριον γίνεται· Φοινίκων ὁκόσοι τῇ Ἑλλάδι ἐπιμίσγονται, οὐκέτι Αἰγυπτίους μιμέονται κατὰ τὰ αἰδοῖα. ἀλλὰ τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα.
2.105. φέρε νῦν καὶ ἄλλο εἴπω περὶ τῶν Κόλχων, ὡς Αἰγυπτίοισι προσφερέες εἰσί· λίνον μοῦνοι οὗτοί τε καὶ Αἰγύπτιοι ἐργάζονται καὶ κατὰ ταὐτά, καὶ ἡ ζόη πᾶσα καὶ ἡ γλῶσσα ἐμφερής ἐστι ἀλλήλοισι. λίνον δὲ τὸ μὲν Κολχικὸν ὑπὸ Ἑλλήνων Σαρδωνικὸν κέκληται, τὸ μέντοι ἀπʼ Αἰγύπτου ἀπικνεύμενον καλέεται Αἰγύπτιον.
2.106. αἱ δὲ στῆλαι τὰς ἵστα κατὰ τὰς χώρας ὁ Αἰγύπτου βασιλεὺς Σέσωστρις, αἱ μὲν πλεῦνες οὐκέτι φαίνονται περιεοῦσαι, ἐν δὲ τῇ Παλαιστίνῃ Συρίῃ αὐτὸς ὥρων ἐούσας καὶ τὰ γράμματα τὰ εἰρημένα ἐνεόντα καὶ γυναικὸς αἰδοῖα. εἰσὶ δὲ καὶ περὶ Ἰωνίην δύο τύποι ἐν πέτρῃσι ἐγκεκολαμμένοι τούτου τοῦ ἀνδρός, τῇ τε ἐκ τῆς Ἐφεσίης ἐς Φώκαιαν ἔρχονται καὶ τῇ ἐκ Σαρδίων ἐς Σμύρνην. ἑκατέρωθι δὲ ἀνὴρ ἐγγέγλυπται μέγαθος πέμπτης σπιθαμῆς, τῇ μὲν δεξιῇ χειρὶ ἔχων αἰχμὴν τῇ δὲ ἀριστερῇ τόξα, καὶ τὴν ἄλλην σκευὴν ὡσαύτως· καὶ γὰρ Αἰγυπτίην καὶ Αἰθιοπίδα ἔχει· ἐκ δὲ τοῦ ὤμου ἐς τὸν ἕτερον ὦμον διὰ τῶν στηθέων γράμματα ἱρὰ Αἰγύπτια διήκει ἐγκεκολαμμένα, λέγοντα τάδε· “ἐγὼ τήνδε τὴν χώρην ὤμοισι τοῖσι ἐμοῖσι ἐκτησάμην.” ὅστις δὲ καὶ ὁκόθεν ἐστί, ἐνθαῦτα μὲν οὐ δηλοῖ, ἑτέρωθι δὲ δεδήλωκε· τὰ δὴ καὶ μετεξέτεροι τῶν θεησαμένων Μέμνονος εἰκόνα εἰκάζουσί μιν εἶναι, πολλὸν τῆς ἀληθείης ἀπολελειμμένοι.
2.107. τοῦτον δὴ τὸν Αἰγύπτιον Σέσωστριν ἀναχωρέοντα καὶ ἀνάγοντα πολλοὺς ἀνθρώπους τῶν ἐθνέων τῶν τὰς χώρας κατεστρέψατο, ἔλεγον οἱ ἱρέες, ἐπείτε ἐγίνετο ἀνακομιζόμενος ἐν Δάφνῃσι τῇσι Πηλουσίῃσι, τὸν ἀδελφεὸν ἑωυτοῦ, τῷ ἐπέτρεψε ὁ Σέσωστρις τὴν Αἴγυπτον, τοῦτον ἐπὶ ξείνια αὐτὸν καλέσαντα καὶ πρὸς αὐτῷ τοὺς παῖδας περινῆσαι ἔξωθεν τὴν οἰκίην ὕλῃ, περινήσαντα δὲ ὑποπρῆσαι. τὸν δὲ ὡς μαθεῖν τοῦτο, αὐτίκα συμβουλεύεσθαι τῇ γυναικί· καὶ γὰρ δὴ καὶ τὴν γυναῖκα αὐτὸν ἅμα ἄγεσθαι· τὴν δέ οἱ συμβουλεῦσαι τῶν παίδων ἐόντων ἓξ τοὺς δύο ἐπὶ τὴν πυρὴν ἐκτείναντα γεφυρῶσαι τὸ καιόμενον, αὐτοὺς δὲ ἐπʼ ἐκείνων ἐπιβαίνοντας ἐκσώζεσθαι. ταῦτα ποιῆσαι τὸν Σέσωστριν, καὶ δύο μὲν τῶν παίδων κατακαῆναι τρόπῳ τοιούτῳ, τοὺς δὲ λοιποὺς ἀποσωθῆναι ἅμα τῷ πατρί.
2.108. νοστήσας δὲ ὁ Σέσωστρις ἐς τὴν Αἴγυπτον καὶ τισάμενος τὸν ἀδελφεόν, τῷ μὲν ὁμίλῳ τὸν ἐπηγάγετο τῶν τὰς χώρας κατεστρέψατο, τούτῳ μὲν τάδε ἐχρήσατο· τούς τέ οἱ λίθους τοὺς ἐπὶ τούτου τοῦ βασιλέος κομισθέντας ἐς τοῦ Ἡφαίστου τὸ ἱρόν, ἐόντας μεγάθεϊ περιμήκεας, οὗτοι ἦσαν οἱ ἑλκύσαντες, καὶ τὰς διώρυχας τὰς νῦν ἐούσας ἐν Αἰγύπτῳ πάσας οὗτοι ἀναγκαζόμενοι ὤρυσσον, ἐποίευν τε οὐκ ἑκόντες Αἴγυπτον, τὸ πρὶν ἐοῦσαν ἱππασίμην καὶ ἁμαξευομένην πᾶσαν, ἐνδεᾶ τούτων. ἀπὸ γὰρ τούτου τοῦ χρόνου Αἴγυπτος ἐοῦσα πεδιὰς πᾶσα ἄνιππος καὶ ἀναμάξευτος γέγονε· αἴτιαι δὲ τούτων αἱ διώρυχες γεγόνασι ἐοῦσαι πολλαὶ καὶ παντοίους τρόπους ἔχουσαί. κατέταμνε δὲ τοῦδε εἵνεκα τὴν χώρην ὁ βασιλεύς· ὅσοι τῶν Αἰγυπτίων μὴ ἐπὶ τῷ ποταμῷ ἔκτηντο τὰς πόλις ἀλλʼ ἀναμέσους, οὗτοι, ὅκως τε ἀπίοι ὁ ποταμός, σπανίζοντες ὑδάτων πλατυτέροισι ἐχρέωντο τοῖσι πόμασι, ἐκ φρεάτων χρεώμενοι.
2.109. τούτων μὲν δὴ εἵνεκα κατετμήθη ἡ Αἴγυπτος. κατανεῖμαι δὲ τὴν χώρην Αἰγυπτίοισι ἅπασι τοῦτον ἔλεγον τὸν βασιλέα, κλῆρον ἴσον ἑκάστῳ τετράγωνον διδόντα, καὶ ἀπὸ τούτου τὰς προσόδους ποιήσασθαι, ἐπιτάξαντα ἀποφορὴν ἐπιτελέειν κατʼ ἐνιαυτόν. εἰ δὲ τινὸς τοῦ κλήρου ὁ ποταμός τι παρέλοιτο, ἐλθὼν ἂν πρὸς αὐτὸν ἐσήμαινε τὸ γεγενημένον· ὁ δὲ ἔπεμπε τοὺς ἐπισκεψομένους καὶ ἀναμετρήσοντας ὅσῳ ἐλάσσων ὁ χῶρος γέγονε, ὅκως τοῦ λοιποῦ κατὰ λόγον τῆς τεταγμένης ἀποφορῆς τελέοι. δοκέει δέ μοι ἐνθεῦτεν γεωμετρίη εὑρεθεῖσα ἐς τὴν Ἑλλάδα ἐπανελθεῖν· πόλον μὲν γὰρ καὶ γνώμονα καὶ τὰ δυώδεκα μέρεα τῆς ἡμέρης παρὰ Βαβυλωνίων ἔμαθον οἱ Ἕλληνες.

2.110. βασιλεὺς μὲν δὴ οὗτος μοῦνος Αἰγύπτιος Αἰθιοπίης ἦρξε, μνημόσυνα δὲ ἐλίπετο πρὸ τοῦ Ἡφαιστείου ἀνδριάντας λιθίνους, δύο μὲν τριήκοντα πηχέων, ἑωυτόν τε καὶ τὴν γυναῖκα, τοὺς δὲ παῖδας ἐόντας τέσσερας εἴκοσι πηχέων ἕκαστον· τῶν δὴ ὁ ἱρεὺς τοῦ Ἡφαίστου χρόνῳ μετέπειτα πολλῷ Δαρεῖον τὸν Πέρσην οὐ περιεῖδε ἱστάντα ἔμπροσθε ἀνδριάντα, φὰς οὔ οἱ πεποιῆσθαι ἔργα οἷά περ Σεσώστρι τῷ Αἰγυπτίῳ· Σέσωστριν μὲν γὰρ ἄλλα τε καταστρέψασθαι ἔθνεα οὐκ ἐλάσσω ἐκείνου καὶ δὴ καὶ Σκύθας, Δαρεῖον δὲ οὐ δυνασθῆναι Σκύθας ἑλεῖν· οὔκων δίκαιον εἶναι ἱστάναι ἔμπροσθε τῶν ἐκείνου ἀναθημάτων μὴ οὐκ ὑπερβαλλόμενον τοῖσι ἔργοισι. Δαρεῖον μέν νυν λέγουσι πρὸς ταῦτα συγγνώμην ποιήσασθαι.

2.111. Σεσώστριος δὲ τελευτήσαντος ἐκδέξασθαι ἔλεγον τὴν βασιληίην τὸν παῖδα αὐτοῦ Φερῶν, τὸν ἀποδέξασθαι μὲν οὐδεμίαν στρατηίην, συνενειχθῆναι δέ οἱ τυφλὸν γενέσθαι διὰ τοιόνδε πρῆγμα. τοῦ ποταμοῦ κατελθόντος μέγιστα δὴ τότε ἐπʼ ὀκτωκαίδεκα πήχεας, ὡς ὑπερέβαλε τὰς ἀρούρας, πνεύματος ἐμπεσόντος κυματίης ὁ ποταμὸς ἐγένετο· τὸν δὲ βασιλέα λέγουσι τοῦτον ἀτασθαλίῃ χρησάμενον, λαβόντα αἰχμὴν βαλεῖν ἐς μέσας τὰς δίνας τοῦ ποταμοῦ, μετὰ δὲ αὐτίκα καμόντα αὐτὸν τοὺς ὀφθαλμοὺς τυφλωθῆναι. δέκα μὲν δὴ ἔτεα εἶναί μιν τυφλόν, ἑνδεκάτῳ δὲ ἔτεϊ ἀπικέσθαι οἱ μαντήιον ἐκ Βουτοῦς πόλιος ὡς ἐξήκει τέ οἱ ὁ χρόνος τῆς ζημίης καὶ ἀναβλέψει γυναικὸς οὔρῳ νιψάμενος τοὺς ὀφθαλμούς, ἥτις παρὰ τὸν ἑωυτῆς ἄνδρα μοῦνον πεφοίτηκε, ἄλλων ἀνδρῶν ἐοῦσα ἄπειρος. καὶ τὸν πρώτης τῆς ἑωυτοῦ γυναικὸς πειρᾶσθαι, μετὰ δέ, ὡς οὐκ ἀνέβλεπε, ἐπεξῆς πασέων πειρᾶσθαι· ἀναβλέψαντα δὲ συναγαγεῖν τὰς γυναῖκας τῶν ἐπειρήθη, πλὴν ἢ τῆς τῷ οὔρῳ νιψάμενος ἀνέβλεψε, ἐς μίαν πόλιν, ἣ νῦν καλέεται Ἐρυθρὴ βῶλος· ἐς ταύτην συναλίσαντα ὑποπρῆσαι πάσας σὺν αὐτῇ τῇ πόλι· τῆς δὲ νιψάμενος τῷ οὔρῳ ἀνέβλεψε, ταύτην δὲ ἔσχε αὐτὸς γυναῖκα. ἀναθήματα δὲ ἀποφυγὼν τὴν πάθην τῶν ὀφθαλμῶν ἄλλα τε ἀνὰ τὰ ἱρὰ πάντα τὰ λόγιμα ἀνέθηκε καὶ τοῦ γε λόγον μάλιστα ἄξιον ἐστὶ ἔχειν, ἐς τοῦ Ἡλίου τὸ ἱρὸν ἀξιοθέητα ἀνέθηκε ἔργα, ὀβελοὺς δύο λιθίνους, ἐξ ἑνὸς ἐόντα ἑκάτερον λίθου, μῆκος μὲν ἑκάτερον πηχέων ἑκατόν, εὖρος δὲ ὀκτὼ πηχέων.

2.112. τούτου δὲ ἐκδέξασθαι τὴν βασιληίην ἔλεγον ἄνδρα Μεμφίτην, τῷ κατὰ τὴν Ἑλλήνων γλῶσσαν οὔνομα Πρωτέα εἶναι· τοῦ νῦν τέμενος ἐστὶ ἐν Μέμφι κάρτα καλόν τε καὶ εὖ ἐσκευασμένον, τοῦ Ἡφαιστείου πρὸς νότον ἄνεμον κείμενον. περιοικέουσι δὲ τὸ τέμενος τοῦτο Φοίνικες Τύριοι, καλέεται δὲ ὁ χῶρος οὗτος ὁ συνάπας Τυρίων στρατόπεδον. ἔστι δὲ ἐν τῷ τεμένεϊ τοῦ Πρωτέος ἱρὸν τὸ καλέεται ξείνης Ἀφροδίτης· συμβάλλομαι δὲ τοῦτο τὸ ἱρὸν εἶναι Ἑλένης τῆς Τυνδάρεω, καὶ τὸν λόγον ἀκηκοὼς ὡς διαιτήθη Ἑλένη παρὰ Πρωτέι, καὶ δὴ καὶ ὅτι ξείνης Ἀφροδίτης ἐπώνυμον ἐστί· ὅσα γὰρ ἄλλα Ἀφροδίτης ἱρά ἐστι, οὐδαμῶς ξείνης ἐπικαλέεται.

2.113. ἔλεγον δέ μοι οἱ ἱρέες ἱστορέοντι τὰ περὶ Ἑλένην γενέσθαι ὧδε. Ἀλέξανδρον ἁρπάσαντα Ἑλένην ἐκ Σπάρτης ἀποπλέειν ἐς τὴν ἑωυτοῦ· καί μιν, ὡς ἐγένετο ἐν τῷ Αἰγαίῳ, ἐξῶσται ἄνεμοι ἐκβάλλουσι ἐς τὸ Αἰγύπτιον πέλαγος, ἐνθεῦτεν δέ, οὐ γὰρ ἀνιεῖ τὰ πνεύματα, ἀπικνέεται ἐς Αἴγυπτον καὶ Αἰγύπτου ἐς τὸ νῦν Κανωβικὸν καλεύμενον στόμα τοῦ Νείλου καὶ ἐς Ταριχείας. ἦν δὲ ἐπὶ τῆς ἠιόνος τὸ καὶ νῦν ἐστι Ἡρακλέος ἱρόν, ἐς τὸ ἢν καταφυγὼν οἰκέτης ὅτευ ὦν ἀνθρώπων ἐπιβάληται στίγματα ἱρά, ἑωυτὸν διδοὺς τῷ θεῷ, οὐκ ἔξεστι τούτου ἅψασθαι. ὁ νόμος οὗτος διατελέει ἐὼν ὅμοιος μέχρι ἐμεῦ τῷ ἀπʼ ἀρχῆς· τοῦ ὦν δὴ Ἀλεξάνδρου ἀπιστέαται θεράποντες πυθόμενοι τὸν περὶ τὸ ἱρὸν ἔχοντα νόμον, ἱκέται δὲ ἱζόμενοι τοῦ θεοῦ κατηγόρεον τοῦ Ἀλεξάνδρου, βουλόμενοι βλάπτειν αὐτόν, πάντα λόγον ἐξηγεύμενοι ὡς εἶχε περὶ τὴν Ἑλένην τε καὶ τὴν ἐς Μενέλεων ἀδικίην· κατηγόρεον δὲ ταῦτα πρός τε τοὺς ἱρέας καὶ τὸν στόματος τούτου φύλακον, τῷ οὔνομα ἦν Θῶνις.

2.114. ἀκούσας δὲ τούτων ὁ Θῶνις πέμπει τὴν ταχίστην ἐς Μέμφιν παρὰ Πρωτέα ἀγγελίην λέγουσαν τάδε. “ἥκει ξεῖνος γένος μὲν Τευκρός, ἔργον δὲ ἀνόσιον ἐν τῇ Ἑλλάδι ἐξεργασμένος· ξείνου γὰρ τοῦ ἑωυτοῦ ἐξαπατήσας τὴν γυναῖκα αὐτήν τε ταύτην ἄγων ἥκει καὶ πολλὰ κάρτα χρήματα, ὑπὸ ἀνέμων ἐς γῆν ταύτην ἀπενειχθείς. κότερα δῆτα τοῦτον ἐῶμεν ἀσινέα ἐκπλέειν ἢ ἀπελώμεθα τὰ ἔχων ἦλθε;” ἀντιπέμπει πρὸς ταῦτα ὁ Πρωτεὺς λέγοντα τάδε. “ἄνδρα τοῦτον, ὅστις κοτὲ ἐστὶ ἀνόσια ἐργασμένος ξεῖνον τὸν ἑωυτοῦ, συλλαβόντες ἀπάγετε παρʼ ἐμέ, ἵνα εἰδέω ὅ τι κοτὲ καὶ λέξει.”

2.115. ἀκούσας δὲ ταῦτα ὁ Θῶνις συλλαμβάνει τὸν Ἀλέξανδρον καὶ τὰς νέας αὐτοῦ κατίσχει, μετὰ δὲ αὐτόν τε τοῦτον ἀνήγαγε ἐς Μέμφιν καὶ τὴν Ἑλένην τε καὶ τὰ χρήματα, πρὸς δὲ καὶ τοὺς ἱκέτας. ἀνακομισθέντων δὲ πάντων, εἰρώτα τὸν Ἀλέξανδρον ὁ Πρωτεὺς τίς εἴη καὶ ὁκόθεν πλέοι. ὁ δέ οἱ καὶ τὸ γένος κατέλεξε καὶ τῆς πάτρης εἶπε τὸ οὔνομα, καὶ δὴ καὶ τὸν πλόον ἀπηγήσατο ὁκόθεν πλέοι. μετὰ δὲ ὁ Πρωτεὺς εἰρώτα αὐτὸν ὁκόθεν τὴν Ἑλένην λάβοι· πλανωμένου δὲ τοῦ Ἀλεξάνδρου ἐν τῷ λόγῳ καὶ οὐ λέγοντος τὴν ἀληθείην, ἤλεγχον οἱ γενόμενοι ἱκέται, ἐξηγεύμενοι πάντα λόγον τοῦ ἀδικήματος. τέλος δὲ δή σφι λόγον τόνδε ἐκφαίνει ὁ Πρωτεύς, λέγων ὅτι “ἐγὼ εἰ μὴ περὶ πολλοῦ ἡγεύμην μηδένα ξείνων κτείνειν, ὅσοι ὑπʼ ἀνέμων ἤδη ἀπολαμφθέντες ἦλθον ἐς χώρην τὴν ἐμήν, ἐγὼ ἄν σε ὑπὲρ τοῦ Ἕλληνος ἐτισάμην, ὅς, ὦ κάκιστε ἀνδρῶν, ξεινίων τυχὼν ἔργον ἀνοσιώτατον ἐργάσαο· παρὰ τοῦ σεωυτοῦ ξείνου τὴν γυναῖκα ἦλθες. καὶ μάλα ταῦτά τοι οὐκ ἤρκεσε, ἀλλʼ ἀναπτερώσας αὐτὴν οἴχεαι ἔχων ἐκκλέψας. καὶ οὐδὲ ταῦτά τοι μοῦνα ἤρκεσε, ἀλλὰ καὶ οἰκία τοῦ ξείνου κεραΐσας ἥκεις. νῦν ὦν ἐπειδὴ περὶ πολλοῦ ἥγημαι μὴ ξεινοκτονέειν, γυναῖκα μὲν ταύτην καὶ τὰ χρήματα οὔ τοι προήσω ἀπάγεσθαι, ἀλλʼ αὐτὰ ἐγὼ τῷ Ἕλληνι ξείνῳ φυλάξω, ἐς ὃ ἂν αὐτὸς ἐλθὼν ἐκεῖνος ἀπαγαγέσθαι ἐθέλῃ· αὐτὸν δέ σε καὶ τοὺς σοὺς συμπλόους τριῶν ἡμερέων προαγορεύω ἐκ τῆς ἐμῆς γῆς ἐς ἄλλην τινὰ μετορμίζεσθαι, εἰ δὲ μή, ἅτε πολεμίους περιέψεσθαι.”

2.116. Ἑλένης μὲν ταύτην ἄπιξιν παρὰ Πρωτέα ἔλεγον οἱ ἱρέες γενέσθαι· δοκέει δέ μοι καὶ Ὅμηρος τὸν λόγον τοῦτον πυθέσθαι· ἀλλʼ οὐ γὰρ ὁμοίως ἐς τὴν ἐποποιίην εὐπρεπὴς ἦν τῷ ἑτέρῳ τῷ περ ἐχρήσατο, ἑκὼν μετῆκε αὐτόν, δηλώσας ὡς καὶ τοῦτον ἐπίσταιτο τὸν λόγον· δῆλον δὲ κατὰ γὰρ 1 ἐποίησε ἐν Ἰλιάδι ʽκαὶ οὐδαμῇ ἄλλῃ ἀνεπόδισε ἑωυτόν’ πλάνην τὴν Ἀλεξάνδρου, ὡς ἀπηνείχθη ἄγων Ἑλένην τῇ τε δὴ ἄλλῃ πλαζόμενος καὶ ὡς ἐς Σιδῶνα τῆς Φοινίκης ἀπίκετο. ἐπιμέμνηται δὲ αὐτοῦ ἐν Διομήδεος ἀριστείῃ· λέγει δὲ τὰ ἔπεα ὧδε. ἔνθʼ ἔσαν οἱ πέπλοι παμποίκιλοι, ἔργα γυναικῶν Σιδονίων, τὰς αὐτὸς Ἀλέξανδρος θεοειδής ἤγαγε Σιδονίηθεν, ἐπιπλὼς εὐρέα πόντον, τὴν ὁδὸν ἣν Ἑλένην περ ἀνήγαγεν εὐπατέρειαν. homer, Iliad, 6.289-292 ἐπιμέμνηται δὲ καὶ ἐν Ὀδυσσείῃ ἐν τοῖσιδε τοῖσι ἔπεσι. τοῖα Διὸς θυγάτηρ ἔχε φάρμακα μητιόεντα, ἐσθλά, τά οἱ Πολύδαμνα πόρεν Θῶνος παράκοιτις Αἰγυπτίη, τῇ πλεῖστα φέρει ζείδωρος ἄρουρα φάρμακα, πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά. Homer, Odyssey, 4.227-230 καὶ τάδε ἕτερα πρὸς Τηλέμαχον Μενέλεως λέγει. Αἰγύπτῳ μʼ ἔτι δεῦρο θεοὶ μεμαῶτα νέεσθαι ἔσχον, ἐπεὶ οὔ σφιν ἔρεξα τεληέσσας ἑκατόμβας. Homer,Odyssey, 4.351-352 ἐν τούτοισι τοῖσι ἔπεσι δηλοῖ ὅτι ἠπίστατο τὴν ἐς Αἴγυπτον Ἀλεξάνδρου πλάνην· ὁμουρέει γὰρ ἡ Συρίη Αἰγύπτῶ, οἱ δὲ Φοίνικες, τῶν ἐστὶ ἡ Σιδών, ἐν τῇ Συρίῃ οἰκέουσι.

2.117. κατὰ ταῦτα δὲ τὰ ἔπεα καὶ τόδε τὸ χωρίον οὐκ ἥκιστα ἀλλὰ μάλιστα δηλοῖ ὅτι οὐκ Ὁμήρου τὰ Κύπρια ἔπεα ἐστὶ ἀλλʼ ἄλλου τινός. ἐν μὲν γὰρ τοῖσι Κυπρίοισι εἴρηται ὡς τριταῖος ἐκ Σπάρτης Ἀλέξανδρος ἀπίκετο ἐς τὸ Ἴλιον ἄγων Ἑλένην, εὐαέι τε πνεύματι χρησάμενος καὶ θαλάσσῃ λείῃ· ἐν δὲ Ἰλιάδι λέγει ὡς ἐπλάζετο ἄγων αὐτήν.

2.119. ἀπικόμενος δὲ ὁ Μενέλεως ἐς τὴν Αἴγυπτον καὶ ἀναπλώσας ἐς τὴν Μέμφιν, εἴπας τὴν ἀληθείην τῶν πρηγμάτων, καὶ ξεινίων ἤντησε μεγάλων καὶ Ἑλένην ἀπαθέα κακῶν ἀπέλαβε, πρὸς δὲ καὶ τὰ ἑωυτοῦ χρήματα πάντα. τυχὼν μέντοι τούτων ἐγένετο Μενέλεως ἀνὴρ ἄδικος ἐς Αἰγυπτίους. ἀποπλέειν γὰρ ὁρμημένον αὐτὸν ἶσχον ἄπλοιαι· ἐπειδὴ δὲ τοῦτο ἐπὶ πολλὸν τοιοῦτον ἦν, ἐπιτεχνᾶται πρῆγμα οὐκ ὅσιον· λαβὼν γὰρ δύο παιδία ἀνδρῶν ἐπιχωρίων ἔντομα σφέα ἐποίησε. μετὰ δὲ ὡς ἐπάιστος ἐγένετο τοῦτο ἐργασμένος, μισηθείς τε καὶ διωκόμενος οἴχετο φεύγων τῇσι νηυσὶ ἐπὶ Λιβύης· τὸ ἐνθεῦτεν δὲ ὅκου ἔτι ἐτράπετο οὐκ εἶχον εἰπεῖν Αἰγύπτιοι. τούτων δὲ τὰ μὲν ἱστορίῃσι ἔφασαν ἐπίστασθαι, τὰ δὲ παρʼ ἑωυτοῖσι γενόμενα ἀτρεκέως ἐπιστάμενοι λέγειν.
2.120. ταῦτα μὲν Αἰγυπτίων οἱ ἱρέες ἔλεγον· ἐγὼ δὲ τῷ λόγῳ τῷ περὶ Ἑλένης λεχθέντι καὶ αὐτὸς προστίθεμαι, τάδε ἐπιλεγόμενος, εἰ ἦν Ἑλένη ἐν Ἰλίῳ, ἀποδοθῆναι ἂν αὐτὴν τοῖσι Ἕλλησι ἤτοι ἑκόντος γε ἢ ἀέκοντος Ἀλεξάνδρου. οὐ γὰρ δὴ οὕτω γε φρενοβλαβὴς ἦν ὁ Πρίαμος οὐδὲ οἱ ἄλλοι οἱ προσήκοντες αὐτῷ, ὥστε τοῖσι σφετέροισι σώμασι καὶ τοῖσι τέκνοισι καὶ τῇ πόλι κινδυνεύειν ἐβούλοντο, ὅκως Ἀλέξανδρος Ἑλένῃ συνοικέῃ. εἰ δέ τοι καὶ ἐν τοῖσι πρώτοισι χρόνοισι ταῦτα ἐγίνωσκον, ἐπεὶ πολλοὶ μὲν τῶν ἄλλων Τρώων, ὁκότε συμμίσγοιεν τοῖσι Ἕλλησι, ἀπώλλυντο, αὐτοῦ δὲ Πριάμου οὐκ ἔστι ὅτε οὐ δύο ἢ τρεῖς ἢ καὶ ἔτι πλέους τῶν παίδων μάχης γινομένης ἀπέθνησκον, εἰ χρή τι τοῖσι ἐποποιοῖσι χρεώμενον λέγειν, τούτων δὲ τοιούτων συμβαινόντων ἐγὼ μὲν ἔλπομαι, εἰ καὶ αὐτὸς Πρίαμος συνοίκεε Ἑλένῃ, ἀποδοῦναι ἂν αὐτὴν τοῖσι Ἀχαιοῖσι, μέλλοντά γε δὴ τῶν παρεόντων κακῶν ἀπαλλαγήσεσθαι. οὐ μὲν οὐδὲ ἡ βασιληίη ἐς Ἀλέξανδρον περιήιε, ὥστε γέροντος Πριάμου ἐόντος ἐπʼ ἐκείνῳ τὰ πρήγματα εἶναι, ἀλλὰ Ἕκτωρ καὶ πρεσβύτερος καὶ ἀνὴρ ἐκείνου μᾶλλον ἐὼν ἔμελλε αὐτὴν Πριάμου ἀποθανόντος παραλάμψεσθαι, τὸν οὐ προσῆκε ἀδικέοντι τῷ ἀδελφεῷ ἐπιτρέπειν, καὶ ταῦτα μεγάλων κακῶν διʼ αὐτὸν συμβαινόντων ἰδίῃ τε αὐτῷ καὶ τοῖσι ἄλλοισι πᾶσι Τρωσί. ἀλλʼ οὐ γὰρ εἶχον Ἑλένην ἀποδοῦναι, οὐδὲ λέγουσι αὐτοῖσι τὴν ἀληθείην ἐπίστευον οἱ Ἕλληνες, ὡς μὲν ἐγὼ γνώμην ἀποφαίνομαι, τοῦ δαιμονίου παρασκευάζοντος, ὅκως πανωλεθρίῃ ἀπολόμενοι καταφανὲς τοῦτο τοῖσι ἀνθρώποισι ποιήσωσι, ὡς τῶν μεγάλων ἀδικημάτων μεγάλαι εἰσὶ καὶ αἱ τιμωρίαι παρὰ τῶν θεῶν. καὶ ταῦτα μὲν τῇ ἐμοὶ δοκέει εἴρηται.

2.122. μετὰ δὲ ταῦτα ἔλεγον τοῦτον τὸν βασιλέα ζωὸν καταβῆναι κάτω ἐς τὸν οἱ Ἕλληνες Ἅιδην νομίζουσι εἶναι, καὶ κεῖθι συγκυβεύειν τῇ Δήμητρι, καὶ τὰ μὲν νικᾶν αὐτὴν τὰ δὲ ἑσσοῦσθαι ὑπʼ αὐτῆς, καί μιν πάλιν ἀπικέσθαι δῶρον ἔχοντα παρʼ αὐτῆς χειρόμακτρον χρύσεον. ἀπὸ δὲ τῆς Ῥαμψινίτου καταβάσιος, ὡς πάλιν ἀπίκετο, ὁρτὴν δὴ ἀνάγειν Αἰγυπτίους ἔφασαν· τὴν καὶ ἐγὼ οἶδα ἔτι καὶ ἐς ἐμὲ ἐπιτελέοντας αὐτούς, οὐ μέντοι εἴ γε διὰ ταῦτα ὁρτάζουσι ἔχω λέγειν. φᾶρος δὲ αὐτημερὸν ἐξυφήναντες οἱ ἱρέες κατʼ ὦν ἔδησαν ἑνὸς ἑωυτῶν μίτρῃ τοὺς ὀφθαλμούς, ἀγαγόντες δέ μιν ἔχοντα τὸ φᾶρος ἐς ὁδὸν φέρουσαν ἐς ἱρὸν Δήμητρος αὐτοὶ ἀπαλλάσσονται ὀπίσω· τὸν δὲ ἱρέα τοῦτον καταδεδεμένον τοὺς ὀφθαλμοὺς λέγουσι ὑπὸ δύο λύκων ἄγεσθαι ἐς τὸ ἱρὸν τῆς Δήμητρος ἀπέχον τῆς πόλιος εἴκοσι σταδίους, καὶ αὖτις ὀπίσω ἐκ τοῦ ἱροῦ ἀπάγειν μιν τοὺς λύκους ἐς τὠυτὸ χωρίον.
2.123. τοῖσι μέν νυν ὑπʼ Αἰγυπτίων λεγομένοισι χράσθω ὅτεῳ τὰ τοιαῦτα πιθανά ἐστι· ἐμοὶ δὲ παρὰ πάντα τὸν λόγον ὑπόκειται ὅτι τὰ λεγόμενα ὑπʼ ἑκάστων ἀκοῇ γράφω. ἀρχηγετέειν δὲ τῶν κάτω Αἰγύπτιοι λέγουσι Δήμητρα καὶ Διόνυσον. πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοι εἰσὶ οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατος ἐστί, τοῦ σώματος δὲ καταφθίνοντος ἐς ἄλλο ζῷον αἰεὶ γινόμενον ἐσδύεται, ἐπεὰν δὲ πάντα περιέλθῃ τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖτις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνει· τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἳ μὲν πρότερον οἳ δὲ ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα οὐ γράφω.

2.129. μετὰ δὲ τοῦτον βασιλεῦσαι Αἰγύπτου Μυκερῖνον ἔλεγον Χέοπος παῖδα· τῷ τὰ μὲν τοῦ πατρὸς ἔργα ἀπαδεῖν, τὸν δὲ τά τε ἱρὰ ἀνοῖξαι καὶ τὸν λεὼν τετρυμένον ἐς τὸ ἔσχατον κακοῦ ἀνεῖναι πρὸς ἔργα τε καὶ θυσίας, δίκας δέ σφι πάντων βασιλέων δικαιότατα κρίνειν. κατὰ τοῦτο μέν νυν τὸ ἔργον ἁπάντων ὅσοι ἤδη βασιλέες ἐγένοντο Αἰγυπτίων αἰνέουσι μάλιστα τοῦτον. τά τε ἄλλα γάρ μιν κρίνειν εὖ, καὶ δὴ καὶ τῷ ἐπιμεμφομένῳ ἐκ τῆς δίκης παρʼ ἑωυτοῦ διδόντα ἄλλα ἀποπιμπλάναι αὐτοῦ τὸν θυμόν. ἐόντι δὲ ἠπίῳ τῷ Μυκερίνῳ κατὰ τοὺς πολιήτας καὶ ταῦτα ἐπιτηδεύοντι πρῶτον κακῶν ἄρξαι τὴν θυγατέρα ἀποθανοῦσαν αὐτοῦ, τὴν μοῦνόν οἱ εἶναι ἐν τοῖσι οἰκίοισι τέκνον. τὸν δὲ ὑπεραλγήσαντά τε τῷ περιεπεπτώκεε πρήγματι, καὶ βουλόμενον περισσότερόν τι τῶν ἄλλων θάψαι τὴν θυγατέρα, ποιήσασθαι βοῦν ξυλίνην κοίλην, καὶ ἔπειτα καταχρυσώσαντά μιν ταύτην ἔσω ἐν αὐτῇ θάψαι ταύτην δὴ τὴν ἀποθανοῦσαν θυγατέρα.

2.132. ἡ δὲ βοῦς τὰ μὲν ἄλλα κατακέκρυπται φοινικέῳ εἵματι, τὸν αὐχένα δὲ καὶ τὴν κεφαλὴν φαίνει κεχρυσωμένα παχέι κάρτα χρυσῷ· μεταξὺ δὲ τῶν κερέων ὁ τοῦ ἡλίου κύκλος μεμιμημένος ἔπεστι χρύσεος. ἔστι δὲ ἡ βοῦς οὐκ ὀρθὴ ἀλλʼ ἐν γούνασι κειμένη, μέγαθος δὲ ὅση περ μεγάλη βοῦς ζωή. ἐκφέρεται δὲ ἐκ τοῦ οἰκήματος ἀνὰ πάντα ἔτεα, ἐπεὰν τύπτωνται Αἰγύπτιοι τὸν οὐκ ὀνομαζόμενον θεὸν ὑπʼ ἐμεῦ ἐπὶ τοιούτῳ πρήγματι· τότε ὦν καὶ τὴν βοῦν ἐκφέρουσι ἐς τὸ φῶς· φασὶ γὰρ αὐτὴν δεηθῆναι τοῦ πατρὸς Μυκερίνου ἀποθνήσκουσαν ἐν τῷ ἐνιαυτῷ ἅπαξ μιν τὸν ἥλιον κατιδεῖν.
2.133. μετὰ δὲ τῆς θυγατρὸς τὸ πάθος δεύτερα τούτῳ τῷ βασιλέι τάδε γενέσθαι· ἐλθεῖν οἱ μαντήιον ἐκ Βουτοῦς πόλιος ὡς μέλλοι ἓξ ἔτεα μοῦνον βιοὺς τῷ ἑβδόμῳ τελευτήσειν. τὸν δὲ δεινὸν ποιησάμενον πέμψαι ἐς τὸ μαντήιον τῷ θεῷ ὀνείδισμα, ἀντιμεμφόμενον ὅτι ὁ μὲν αὐτοῦ πατὴρ καὶ πάτρως, ἀποκληίσαντες τὰ ἱρὰ καὶ θεῶν οὐ μεμνημένοι ἀλλὰ καὶ τοὺς ἀνθρώπους φθείροντες, ἐβίωσαν χρόνον ἐπὶ πολλόν, αὐτὸς δʼ εὐσεβὴς ἐὼν μέλλοι ταχέως οὕτω τελευτήσειν. ἐκ δὲ τοῦ χρηστηρίου αὐτῷ δεύτερα ἐλθεῖν λέγοντα τούτων εἵνεκα καὶ συνταχύνειν αὐτὸν τὸν βίον· οὐ γὰρ ποιῆσαί μιν τὸ χρεὸν ἦν ποιέειν· δεῖν γὰρ Αἴγυπτον κακοῦσθαι ἐπʼ ἔτεα πεντήκοντά τε καὶ ἑκατόν, καὶ τοὺς μὲν δύο τοὺς πρὸ ἐκείνου γενομένους βασιλέας μαθεῖν τοῦτο, κεῖνον δὲ οὔ. ταῦτα ἀκούσαντα τὸν Μυκερῖνον, ὡς κατακεκριμένων ἤδη οἱ τούτων, λύχνα ποιησάμενον πολλά, ὅκως γίνοιτο νύξ, ἀνάψαντα αὐτὰ πίνειν τε καὶ εὐπαθέειν, οὔτε ἡμέρης οὔτε νυκτὸς ἀνιέντα, ἔς τε τὰ ἕλεα καὶ τὰ ἄλσεα πλανώμενον καὶ ἵνα πυνθάνοιτο εἶναι ἐνηβητήρια ἐπιτηδεότατα. ταῦτα δὲ ἐμηχανᾶτο θέλων τὸ μαντήιον ψευδόμενον ἀποδέξαι, ἵνα οἱ δυώδεκα ἔτεα ἀντὶ ἓξ ἐτέων γένηται, αἱ νύκτες ἡμέραι ποιεύμεναι.

2.137. τοῦτον μὲν τοσαῦτα ἀποδέξασθαι. μετὰ δὲ τοῦτον βασιλεῦσαι ἄνδρα τυφλὸν ἐξ Ἀνύσιος πόλιος, τῷ οὔνομα Ἄνυσιν εἶναι. ἐπὶ τούτου βασιλεύοντος ἐλάσαι ἐπʼ Αἴγυπτον χειρὶ πολλῇ Αἰθίοπάς τε καὶ Σαβακῶν τὸν Αἰθιόπων βασιλέα. τὸν μὲν δὴ τυφλὸν τοῦτον οἴχεσθαι φεύγοντα ἐς τὰ ἕλεα, τὸν δὲ Αἰθίοπα βασιλεύειν Αἰγύπτου ἐπʼ ἔτεα πεντήκοντα, ἐν τοῖσι αὐτὸν τάδε ἀποδέξασθαι· ὅκως τῶν τις Αἰγυπτίων ἁμάρτοι τι, κτείνειν μὲν αὐτῶν οὐδένα ἐθέλειν, τὸν δὲ κατὰ μέγαθος τοῦ ἀδικήματος ἑκάστῳ δικάζειν ἐπιτάσσοντα χώματα χοῦν πρὸς τῇ ἑωυτῶν πόλι, ὅθεν ἕκαστος ἦν τῶν ἀδικεόντων. καὶ οὕτω ἔτι αἱ πόλιες ἐγένοντο ὑψηλότεραι· τὸ μὲν γὰρ πρῶτον ἐχώσθησαν ὑπὸ τῶν τὰς διώρυχας ὀρυξάντων ἐπὶ Σεσώστριος βασιλέος, δεύτερα δὲ ἐπὶ τοῦ Αἰθίοπος καὶ κάρτα ὑψηλαὶ ἐγένοντο. ὑψηλέων δὲ καὶ ἑτερέων γενομενέων ἐν τῇ Αἰγύπτῳ πολίων, ὡς ἐμοὶ δοκέει, μάλιστα ἡ ἐν Βουβάστιπόλις ἐξεχώσθη, ἐν τῇ καὶ ἱρόν ἐστι Βουβάστιος ἀξιαπηγητότατον· μέζω μὲν γὰρ ἄλλα καὶ πολυδαπανώτερα ἐστὶ ἱρά, ἡδονὴ δὲ ἰδέσθαι οὐδὲν τούτου μᾶλλον. ἡ δὲ Βούβαστις κατὰ Ἑλλάδα γλῶσσαν ἐστὶ Ἄρτεμις.
2.138. τὸ δʼ ἱρὸν αὐτῆς ὧδε ἔχει. πλὴν τῆς ἐσόδου τὸ ἄλλο νῆσος ἐστί· ἐκ γὰρ τοῦ Νείλου διώρυχες ἐσέχουσι οὐ συμμίσγουσαι ἀλλήλῃσι, ἀλλʼ ἄχρι τῆς ἐσόδου τοῦ ἱροῦ ἑκατέρη ἐσέχει, ἣ μὲν τῇ περιρρέουσα ἣ δὲ τῇ, εὖρος ἐοῦσα ἑκατέρη ἑκατὸν ποδῶν, δένδρεσι κατάσκιος. τὰ δὲ προπύλαια ὕψος μὲν δέκα ὀργυιέων ἐστί, τύποισι δὲ ἑξαπήχεσι ἐσκευάδαται ἀξίοισι λόγου. ἐὸν δʼ ἐν μέσῃ τῇ πόλι τὸ ἱρὸν κατορᾶται πάντοθεν περιιόντι· ἅτε γὰρ τῆς πόλιος μὲν ἐκκεχωσμένης ὑψοῦ, τοῦ δʼ ἱροῦ οὐ κεκινημένου ὡς ἀρχῆθεν ἐποιήθη, ἔσοπτον ἐστί. περιθέει δὲ αὐτὸ αἱμασιὴ ἐγγεγλυμμένη τύποισι, ἔστι δὲ ἔσωθεν ἄλσος δενδρέων μεγίστων πεφυτευμένον περὶ νηὸν μέγαν, ἐν τῷ δὴ τὤγαλμα ἔνι· εὖρος δὲ καὶ μῆκος τοῦ ἱροῦ πάντῃ σταδίου ἐστί. κατὰ μὲν δὴ τὴν ἔσοδον ἐστρωμένη ἐστὶ ὁδὸς λίθου ἐπὶ σταδίους τρεῖς μάλιστά κῃ, διὰ τῆς ἀγορῆς φέρουσα ἐς τὸ πρὸς ἠῶ, εὖρος δὲ ὡς τεσσέρων πλέθρων· τῇ δὲ καὶ τῇ τῆς ὁδοῦ δένδρεα οὐρανομήκεα πέφυκε· φέρει δὲ ἐς Ἑρμέω ἱρόν. τὸ μὲν δὴ ἱρὸν τοῦτο οὕτω ἔχει.
2.139. τέλος δὲ τῆς ἀπαλλαγῆς τοῦ Αἰθίοπος ὧδε ἔλεγον γενέσθαι· ὄψιν ἐν τῷ ὕπνῳ τοιήνδε ἰδόντα αὐτὸν οἴχεσθαι φεύγοντα· ἐδόκέε οἱ ἄνδρα ἐπιστάντα συμβουλεύειν τοὺς ἱρέας τοὺς ἐν Αἰγύπτῳ συλλέξαντα πάντας μέσους διαταμεῖν. ἰδόντα δὲ τὴν ὄψιν ταύτην λέγειν αὐτὸν ὡς πρόφασίν οἱ δοκέοι ταύτην τοὺς θεοὺς προδεικνύναι, ἵνα ἀσεβήσας περὶ τὰ ἱρὰ κακόν τι πρὸς θεῶν ἢ πρὸς ἀνθρώπων λάβοι· οὔκων ποιήσειν ταῦτα, ἀλλὰ γάρ οἱ ἐξεληλυθέναι τὸν χρόνον, ὁκόσον κεχρῆσθαι ἄρξαντα Αἰγύπτου ἐκχωρήσειν. ἐν γὰρ τῇ Αἰθιοπίῃ ἐόντι αὐτῷ τὰ μαντήια, τοῖσι χρέωνται Αἰθίοπες, ἀνεῖλε ὡς δέοι αὐτὸν Αἰγύπτου βασιλεῦσαι ἔτεα πεντήκοντα. ὡς ὦν ὁ χρόνος οὗτος ἐξήιε καὶ αὐτὸν ἡ ὄψις τοῦ ἐνυπνίου ἐπετάρασσε, ἑκὼν ἀπαλλάσσετο ἐκ τῆς Αἰγύπτου ὁ Σαβακῶς.

2.141. μετὰ δὲ τοῦτον βασιλεῦσαι τὸν ἱρέα τοῦ Ἡφαίστου, τῷ οὔνομα εἶναι Σεθῶν· τὸν ἐν ἀλογίῃσι ἔχειν παραχρησάμενον τῶν μαχίμων Αἰγυπτίων ὡς οὐδὲν δεησόμενον αὐτῶν, ἄλλα τε δὴ ἄτιμα ποιεῦντα ἐς αὐτούς, καί σφεας ἀπελέσθαι τὰς ἀρούρας· τοῖσι ἐπὶ τῶν προτέρων βασιλέων δεδόσθαι ἐξαιρέτους ἑκάστῳ δυώδεκα ἀρούρας. μετὰ δὲ ἐπʼ Αἴγυπτον ἐλαύνειν στρατὸν μέγαν Σαναχάριβον βασιλέα Ἀραβίων τε καὶ Ἀσσυρίων· οὔκων δὴ ἐθέλειν τοὺς μαχίμους τῶν Αἰγυπτίων βοηθέειν. τὸν δʼ ἱρέα ἐς ἀπορίην ἀπειλημένον ἐσελθόντα ἐς τὸ μέγαρον πρὸς τὤγαλμα ἀποδύρεσθαι οἷα κινδυνεύει παθεῖν. ὀλοφυρόμενον δʼ ἄρα μιν ἐπελθεῖν ὕπνον, καί οἱ δόξαι ἐν τῇ ὄψι ἐπιστάντα τὸν θεὸν θαρσύνειν ὡς οὐδὲν πείσεται ἄχαρι ἀντιάζων τὸν Ἀραβίων στρατόν· αὐτὸς γάρ οἱ πέμψειν τιμωρούς. τούτοισι δή μιν πίσυνον τοῖσι ἐνυπνίοισι, παραλαβόντα Αἰγυπτίων τοὺς βουλομένους οἱ ἕπεσθαι, στρατοπεδεύσασθαι ἐν Πηλουσίῳ· ταύτῃ γὰρ εἰσὶ αἱ ἐσβολαί· ἕπεσθαι δέ οἱ τῶν μαχίμων μὲν οὐδένα ἀνδρῶν, καπήλους δὲ καὶ χειρώνακτας καὶ ἀγοραίους ἀνθρώπους. ἐνθαῦτα ἀπικομένοισι 1 τοῖσι ἐναντίοισι αὐτοῖσι ἐπιχυθέντας νυκτὸς μῦς ἀρουραίους κατὰ μὲν φαγεῖν τοὺς φαρετρεῶνας αὐτῶν κατὰ δὲ τὰ τόξα, πρὸς δὲ τῶν ἀσπίδων τὰ ὄχανα, ὥστε τῇ ὑστεραίῃ φευγόντων σφέων γυμνῶν πεσεῖν πολλούς. καὶ νῦν οὗτος ὁ βασιλεὺς ἕστηκε ἐν τῷ ἱρῷ τοῦ Ἡφαίστου λίθινος, ἔχων ἐπὶ τῆς χειρὸς μῦν, λέγων διὰ γραμμάτων τάδε· “ἐς ἐμέ τις ὁρέων εὐσεβὴς ἔστω.”

2.142. ἐς μὲν τοσόνδε τοῦ λόγου Αἰγύπτιοί τε καὶ οἱ ἱρέες ἔλεγον, ἀποδεικνύντες ἀπὸ τοῦ πρώτου βασιλέος ἐς τοῦ Ἡφαίστου τὸν ἱρέα τοῦτον τὸν τελευταῖον βασιλεύσαντα μίαν τε καὶ τεσσεράκοντα καὶ τριηκοσίας γενεὰς ἀνθρώπων γενομένας, καὶ ἐν ταύτῃσι ἀρχιερέας καὶ βασιλέας ἑκατέρους τοσούτους γενομένους. καίτοι τριηκόσιαι μὲν ἀνδρῶν γενεαὶ δυνέαται μύρια ἔτεα· γενεαὶ γὰρ τρεῖς ἀνδρῶν ἑκατὸν ἔτεα ἐστί· μιῆς δὲ καὶ τεσσεράκοντα ἔτι τῶν ἐπιλοίπων γενεέων, αἳ ἐπῆσαν τῇσι τριηκοσίῃσι, ἐστὶ τεσσεράκοντα καὶ τριηκόσια καὶ χίλια ἔτεα. οὕτω ἐν μυρίοισί τε ἔτεσι καὶ χιλίοισι καὶ τριηκοσίοισί τε καὶ τεσσεράκοντα ἔλεγον θεὸν ἀνθρωποειδέα οὐδένα γενέσθαι· οὐ μέντοι οὐδὲ πρότερον οὐδὲ ὕστερον ἐν τοῖσι ὑπολοίποισι Αἰγύπτου βασιλεῦσι γενομένοισι ἔλεγον οὐδὲν τοιοῦτο. ἐν τοίνυν τούτῳ τῷ χρόνῳ τετράκις ἔλεγον ἐξ ἠθέων τὸν ἥλιον ἀνατεῖλαι· ἔνθα τε νῦν καταδύεται, ἐνθεῦτεν δὶς ἐπαντεῖλαι, καὶ ἔνθεν νῦν ἀνατέλλει, ἐνθαῦτα δὶς καταδῦναι. καὶ οὐδὲν τῶν κατʼ Αἴγυπτον ὑπὸ ταῦτα ἑτεροιωθῆναι, οὔτε τὰ ἐκ τῆς γῆς οὔτε τὰ ἐκ τοῦ ποταμοῦ σφι γινόμενα, οὔτε τὰ ἀμφὶ νούσους οὔτε τὰ κατὰ τοὺς θανάτους.

2.143. πρότερον δὲ Ἑκαταίῳ τῷ λογοποιῷ ἐν Θήβῃσι γενεηλογήσαντί τε ἑωυτὸν καὶ ἀναδήσαντι τὴν πατριὴν ἐς ἑκκαιδέκατον θεὸν ἐποίησαν οἱ ἱρέες τοῦ Διὸς οἷόν τι καὶ ἐμοὶ οὐ γενεηλογήσαντι ἐμεωυτόν· ἐσαγαγόντες ἐς τὸ μέγαρον ἔσω ἐὸν μέγα ἐξηρίθμεον δεικνύντες κολοσσοὺς ξυλίνους τοσούτους ὅσους περ εἶπον· ἀρχιερεὺς γὰρ ἕκαστος αὐτόθι ἱστᾷ ἐπὶ τῆς ἑωυτοῦ ζόης εἰκόνα ἑωυτοῦ· ἀριθμέοντες ὦν καὶ δεικνύντες οἱ ἱρέες ἐμοὶ ἀπεδείκνυσαν παῖδα πατρὸς ἑωυτῶν ἕκαστον ἐόντα, ἐκ τοῦ ἄγχιστα ἀποθανόντος τῆς εἰκόνος διεξιόντες διὰ πασέων, ἕως οὗ ἀπέδεξαν ἁπάσας αὐτάς. Ἑκαταίῳ δὲ γενεηλογήσαντι ἑωυτὸν καὶ ἀναδήσαντι ἐς ἑκκαιδέκατον θεὸν ἀντεγενεηλόγησαν ἐπὶ τῇ ἀριθμήσι, οὐ δεκόμενοι παρʼ αὐτοῦ ἀπὸ θεοῦ γενέσθαι ἄνθρωπον· ἀντεγενεηλόγησαν δὲ ὧδε, φάμενοι ἕκαστον τῶν κολοσσῶν πίρωμιν ἐκ πιρώμιος γεγονέναι, ἐς ὃ τοὺς πέντε καὶ τεσσεράκοντα καὶ τριηκοσίους ἀπέδεξαν κολοσσούς πίρωμιν ἐπονομαζόμενον 1,καὶ οὔτε ἐς θεὸν οὔτε ἐς ἥρωα ἀνέδησαν αὐτούς. πίρωμις δὲ ἐστὶ κατὰ Ἑλλάδα γλῶσσαν καλὸς κἀγαθός.

2.144. ἤδη ὦν τῶν αἱ εἰκόνες ἦσαν, τοιούτους ἀπεδείκνυσαν σφέας πάντας ἐόντας, θεῶν δὲ πολλὸν ἀπαλλαγμένους. τὸ δὲ πρότερον τῶν ἀνδρῶν τούτων θεοὺς εἶναι τοὺς ἐν Αἰγύπτῳ ἄρχοντας, οὐκ ἐόντας ἅμα τοῖσι ἀνθρώποισι, καὶ τούτων αἰεὶ ἕνα τὸν κρατέοντα εἶναι· ὕστατον δὲ αὐτῆς βασιλεῦσαι ὦρον τὸν Ὀσίριος παῖδα, τὸν Ἀπόλλωνα Ἕλληνες ὀνομάζουσι· τοῦτον καταπαύσαντα Τυφῶνα βασιλεῦσαι ὕστατον Αἰγύπτου. Ὄσιρις δὲ ἐστὶ Διόνυσος κατὰ Ἑλλάδα γλῶσσαν.

2.145. ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ.

2.146. τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν.

2.151. τῶν δὲ δυώδεκα βασιλέων δικαιοσύνῃ χρεωμένων, ἀνὰ χρόνον ὡς ἔθυσαν ἐν τῷ ἱρῷ τοῦ Ἡφαίστου, τῇ ὑστάτῃ τῆς ὁρτῆς, μελλόντων κατασπείσειν, ὁ ἀρχιερεὺς ἐξήνεικέ σφι φιάλας χρυσέας, τῇσί περ ἐώθεσαν σπένδειν, ἁμαρτὼν τοῦ ἀριθμοῦ, ἕνδεκα δυώδεκα ἐοῦσι. ἐνθαῦτα ὡς οὐκ εἶχε φιάλην ὁ ἔσχατος ἑστεὼς αὐτῶν Ψαμμήτιχος, περιελόμενος τὴν κυνέην ἐοῦσαν χαλκέην ὑπέσχε τε καὶ ἔσπενδε. κυνέας δὲ καὶ οἱ ἄλλοι ἅπαντες ἐφόρεόν τε βασιλέες καὶ ἐτύγχανον τότε ἔχοντες. Ψαμμήτιχος μέν νυν οὐδενὶ δολερῷ νόῳ χρεώμενος ὑπέσχε τὴν κυνέην· οἳ δὲ ἐν φρενὶ λαβόντες τό τε ποιηθὲν ἐκ Ψαμμητίχου καὶ τὸ χρηστήριον, ὅτι ἐκέχρηστό σφι τὸν χαλκέῃ σπείσαντα αὐτῶν φιάλῃ τοῦτον βασιλέα ἔσεσθαι μοῦνον Αἰγύπτου, ἀναμνησθέντες τοῦ χρησμοῦ κτεῖναι μὲν οὐκ ἐδικαίωσαν Ψαμμήτιχον, ὡς ἀνεύρισκον βασανίζοντες ἐξ οὐδεμιῆς προνοίης αὐτὸν ποιήσαντα, ἐς δὲ τὰ ἕλεα ἔδοξέ σφι διῶξαι ψιλώσαντας τὰ πλεῖστα τῆς δυνάμιος, ἐκ δὲ τῶν ἑλέων ὁρμώμενον μὴ ἐπιμίσγεσθαι τῇ ἄλλῃ Αἰγύπτῳ.
2.152. τὸν δὲ Ψαμμήτιχον τοῦτον πρότερον φεύγοντα τὸν Αἰθίοπα Σαβακῶν, ὅς οἱ τὸν πατέρα Νεκῶν ἀπέκτεινε, τοῦτον φεύγοντα τότε ἐς Συρίην, ὡς ἀπαλλάχθη ἐκ τῆς ὄψιος τοῦ ὀνείρου ὁ Αἰθίοψ, κατήγαγον Αἰγυπτίων οὗτοι οἳ ἐκ νομοῦ τοῦ Σαΐτεω εἰσί. μετὰ δὲ βασιλεύοντα τὸ δεύτερον πρὸς τῶν ἕνδεκα βασιλέων καταλαμβάνει μιν διὰ τὴν κυνέην φεύγειν ἐς τὰ ἕλεα. ἐπιστάμενος ὦν ὡς περιυβρισμένος εἴη πρὸς αὐτῶν, ἐπενόεε τίσασθαι τοὺς διώξαντας. πέμψαντι δέ οἱ ἐς Βουτοῦν πόλιν ἐς τὸ χρηστήριον τῆς Λητοῦς, ἔνθα δὴ Αἰγυπτίοισι ἐστὶ μαντήιον ἀψευδέστατον, ἦλθε χρησμὸς ὡς τίσις ἥξει ἀπὸ θαλάσσης χαλκέων ἀνδρῶν ἐπιφανέντων. καὶ τῷ μὲν δὴ ἀπιστίη μεγάλη ὑπεκέχυτο χαλκέους οἱ ἄνδρας ἥξειν ἐπικούρους. χρόνου δὲ οὐ πολλοῦ διελθόντος ἀναγκαίη κατέλαβε Ἴωνάς τε καὶ Κᾶρας ἄνδρας κατὰ ληίην ἐκπλώσαντας ἀπενειχθῆναι ἐς Αἴγυπτον, ἐκβάντας δὲ ἐς γῆν καὶ ὁπλισθέντας χαλκῷ ἀγγέλλει τῶν τις Αἰγυπτίων ἐς τὰ ἕλεα ἀπικόμενος τῷ Ψαμμητίχῳ, ὡς οὐκ ἰδὼν πρότερον χαλκῷ ἄνδρας ὁπλισθέντας, ὡς χάλκεοι ἄνδρες ἀπιγμένοι ἀπὸ θαλάσσης λεηλατεῦσι τὸ πεδίον. ὁ δὲ μαθὼν τὸ χρηστήριον ἐπιτελεύμενον φίλα τε τοῖσι Ἴωσι καὶ Καρσὶ ποιέεται καί σφεας μεγάλα ὑπισχνεύμενος πείθει μετʼ ἑωυτοῦ γενέσθαι. ὡς δὲ ἔπεισε, οὕτω ἅμα τοῖσι τὰ ἑωυτοῦ βουλομένοισι Αἰγυπτίοισι καὶ τοῖσι ἐπικούροισι καταιρέει τοὺς βασιλέας.
2.153. κρατήσας δὲ Αἰγύπτου πάσης ὁ Ψαμμήτιχος ἐποίησε τῷ Ἡφαίστῳ προπύλαια ἐν Μέμφι τὰ πρὸς νότον ἄνεμον τετραμμένα, αὐλήν τε τῷ Ἄπι, ἐν τῇ τρέφεται ἐπεὰν φανῇ ὁ Ἆπις, οἰκοδόμησε ἐναντίον τῶν προπυλαίων, πᾶσάν τε περίστυλον ἐοῦσαν καὶ τύπων πλέην· ἀντὶ δὲ κιόνων ὑπεστᾶσι κολοσσοὶ δυωδεκαπήχεες τῇ αὐλῇ. ὁ δὲ Ἆπις κατὰ τὴν Ἑλλήνων γλῶσσαν ἐστὶ Ἔπαφος.
2.154. τοῖσι δὲ Ἴωσι καὶ τοῖσι Καρσὶ τοῖσι συγκατεργασαμένοισι αὐτῷ ὁ Ψαμμήτιχος δίδωσι χώρους ἐνοικῆσαι ἀντίους ἀλλήλων, τοῦ Νείλου τὸ μέσον ἔχοντος, τοῖσι οὐνόματα ἐτέθη Στρατόπεδα· τούτους τε δή σφι τοὺς χώρους δίδωσι καὶ τὰ ἄλλα τὰ ὑπέσχετο πάντα ἀπέδωκε. καὶ δὴ καὶ παῖδας παρέβαλε αὐτοῖσι Αἰγυπτίους τὴν Ἑλλάδα γλῶσσαν ἐκδιδάσκεσθαι. ἀπὸ δὲ τούτων ἐκμαθόντων τὴν γλῶσσαν οἱ νῦν ἑρμηνέες ἐν Αἰγύπτῳ γεγόνασι. οἱ δὲ Ἴωνές τε καὶ οἱ Κᾶρες τούτους τοὺς χώρους οἴκησαν χρόνον ἐπὶ πολλόν· εἰσὶ δὲ οὗτοι οἱ χῶροι πρὸς θαλάσσης ὀλίγον ἔνερθε Βουβάστιος πόλιος, ἐπὶ τῷ Πηλουσίῳ καλεομένῳ στόματι τοῦ Νείλου. τούτους μὲν δὴ χρόνῳ ὕστερον βασιλεὺς Ἄμασις ἐξαναστήσας ἐνθεῦτεν κατοίκισε ἐς Μέμφιν, φυλακὴν ἑωυτοῦ ποιεύμενος πρὸς Αἰγυπτίων. τούτων δὲ οἰκισθέντων ἐν Αἰγύπτῳ, οἱ Ἕλληνες οὕτω ἐπιμισγόμενοι τούτοισι τὰ περὶ Αἴγυπτον γινόμενα ἀπὸ Ψαμμητίχου βασιλέος ἀρξάμενοι πάντα καὶ τὰ ὕστερον ἐπιστάμεθα ἀτρεκέως· πρῶτοι γὰρ οὗτοι ἐν Αἰγύπτῳ ἀλλόγλωσσοι κατοικίσθησαν. ἐξ ὧν δὲ ἐξανέστησαν χώρων, ἐν τούτοισι δὲ οἵ τε ὁλκοὶ τῶν νεῶν καὶ τὰ ἐρείπια τῶν οἰκημάτων τὸ μέχρι ἐμεῦ ἦσαν.
2.155. Ψαμμήτιχος μέν νυν οὕτω ἔσχε Αἴγυπτον. τοῦ δὲ χρηστηρίου τοῦ ἐν Αἰγύπτῳ πολλὰ ἐπεμνήσθην ἤδη, καὶ δὴ λόγον περὶ αὐτοῦ ὡς ἀξίου ἐόντος ποιήσομαι. τὸ γὰρ χρηστήριον τοῦτο τὸ ἐν Αἰγύπτῳ ἐστὶ μὲν Λητοῦς ἱρόν, ἐν πόλι δὲ μεγάλῃ ἱδρυμένον κατὰ τὸ Σεβεννυτικὸν καλεόμενον στόμα τοῦ Νείλου, ἀναπλέοντι ἀπὸ θαλάσσης ἄνω. οὔνομα δὲ τῇ πόλι ταύτῃ ὅκου τὸ χρηστήριον ἐστὶ Βουτώ, ὡς καὶ πρότερον ὠνόμασταί μοι. ἱρὸν δὲ ἐστὶ ἐν τῇ Βουτοῖ ταύτῃ Ἀπόλλωνος καὶ Ἀρτέμιδος, καὶ ὅ γε νηὸς τῆς Λητοῦς, ἐν τῷ δὴ τὸ χρηστήριον ἔνι, αὐτός τε τυγχάνει ἐὼν μέγας καὶ τὰ προπύλαια ἔχει ἐς ὕψος δέκα ὀργυιέων. τὸ δέ μοι τῶν φανερῶν ἦν θῶμα μέγιστον παρεχόμενον, φράσω· ἔστι ἐν τῷ τεμένεϊ τούτῳ Λητοῦς νηὸς ἐξ ἑνὸς λίθου πεποιημένος ἔς τε ὕψος καὶ ἐς μῆκος καὶ τοῖχος ἕκαστος τούτοισι ἴσος τεσσεράκοντα πηχέων τούτων ἕκαστον ἐστί, τὸ δὲ καταστέγασμα τῆς ὀροφῆς ἄλλος ἐπίκειται λίθος, ἔχων τὴν παρωροφίδα τετράπηχυν.
2.156. οὕτω μέν νυν ὁ νηὸς τῶν φανερῶν μοι τῶν περὶ τοῦτο τὸ ἱρὸν ἐστὶ θωμαστότατον, τῶν δὲ δευτέρων νῆσος ἡ Χέμμις καλευμένη· ἔστι μὲν ἐν λίμνῃ βαθέῃ καὶ πλατέῃ κειμένη παρὰ τὸ ἐν Βουτοῖ ἱρόν, λέγεται δὲ ὑπʼ Αἰγυπτίων εἶναι αὕτη ἡ νῆσος πλωτή. αὐτὸς μὲν ἔγωγε οὔτε πλέουσαν οὔτε κινηθεῖσαν εἶδον, τέθηπα δὲ ἀκούων εἰ νῆσος ἀληθέως ἐστὶ πλωτή. ἐν δὲ ὦν ταύτῃ νηός τε Ἀπόλλωνος μέγας ἔνι καὶ βωμοὶ τριφάσιοι ἐνιδρύαται, ἐμπεφύκασι δʼ ἐν αὐτῇ φοίνικες συχνοὶ καὶ ἄλλα δένδρεα καὶ καρποφόρα καὶ ἄφορα πολλά. λόγον δὲ τόνδε ἐπιλέγοντες οἱ Αἰγύπτιοι φασὶ εἶναι αὐτὴν πλωτήν, ὡς ἐν τῇ νήσῳ ταύτῃ οὐκ ἐούσῃ πρότερον πλωτῇ Λητώ, ἐοῦσα τῶν ὀκτὼ θεῶν τῶν πρώτων γενομένων, οἰκέουσα δὲ ἐν Βουτοῖ πόλι, ἵνα δή οἱ τὸ χρηστήριον τοῦτο ἐστί, Ἀπόλλωνα παρʼ Ἴσιος παρακαταθήκην δεξαμένη διέσωσε κατακρύψασα ἐν τῇ νῦν πλωτῇ λεγομένῃ νήσῳ, ὅτε τὸ πᾶν διζήμενος ὁ Τυφῶν ἐπῆλθε, θέλων ἐξευρεῖν τοῦ Ὀσίριος τὸν παῖδα. Ἀπόλλωνα δὲ καὶ Ἄρτεμιν Διονύσου καὶ Ἴσιος λέγουσι εἶναι παῖδας, Λητοῦν δὲ τροφὸν αὐτοῖσι καὶ σώτειραν γενέσθαι. Αἰγυπτιστὶ δὲ Ἀπόλλων μὲν Ὦρος, Δημήτηρ δὲ Ἶσις, Ἄρτεμις δὲ Βούβαστις. ἐκ τούτου δὲ τοῦ λόγου καὶ οὐδενὸς ἄλλου Αἰσχύλος ὁ Εὐφορίωνος ἥρπασε τὸ ἐγὼ φράσω, μοῦνος δὴ ποιητέων τῶν προγενομένων· ἐποίησε γὰρ Ἄρτεμιν εἶναι θυγατέρα Δήμητρος. τὴν δὲ νῆσον διὰ τοῦτο γενέσθαι πλωτήν. ταῦτα μὲν οὕτω λέγουσι.

2.158. Ψαμμητίχου δὲ Νεκῶς παῖς ἐγένετο καὶ ἐβασίλευσε Αἰγύπτου, ὃς τῇ διώρυχι ἐπεχείρησε πρῶτος τῇ ἐς τὴν Ἐρυθρὴν θάλασσαν φερούσῃ, τὴν Δαρεῖος ὁ Πέρσης δεύτερα διώρυξε· τῆς μῆκος ἐστὶ πλόος ἡμέραι τέσσερες, εὖρος δὲ ὠρύχθη ὥστε τριήρεας δύο πλέειν ὁμοῦ ἐλαστρευμένας. ἦκται δὲ ἀπὸ τοῦ Νείλου τὸ ὕδωρ ἐς αὐτήν· ἦκται δὲ κατύπερθε ὀλίγον Βουβάστιος πόλιος παρὰ Πάτουμον τὴν Ἀραβίην πόλιν, ἐσέχει δὲ ἐς τὴν Ἐρυθρὴν θάλασσαν. ὀρώρυκται δὲ πρῶτον μὲν τοῦ πεδίου τοῦ Αἰγυπτίου τὰ πρὸς Ἀραβίην ἔχοντα· ἔχεται δὲ κατύπερθε τοῦ πεδίου τὸ κατὰ Μέμφιν τεῖνον ὄρος, ἐν τῷ αἱ λιθοτομίαι ἔνεισι· τοῦ ὦν δὴ ὄρεος τούτου παρὰ τὴν ὑπώρεαν ἦκται ἡ διῶρυξ ἀπʼ ἑσπέρης μακρὴ πρὸς τὴν ἠῶ, καὶ ἔπειτα τείνει ἐς διασφάγας, φέρουσα ἀπὸ τοῦ ὄρεος πρὸς μεσαμβρίην τε καὶ νότον ἄνεμον ἐς τὸν κόλπον τὸν Ἀράβιον. τῇ δὲ ἐλάχιστον ἐστὶ καὶ συντομώτατον ἐκ τῆς βορηίης θαλάσσης ὑπερβῆναι ἐς τὴν νοτίην καὶ Ἐρυθρὴν τὴν αὐτὴν ταύτην καλεομένην, ἀπὸ τοῦ Κασίου ὄρεος τοῦ οὐρίζοντος Αἴγυπτόν τε καὶ Συρίην, ἀπὸ τούτου εἰσὶ στάδιοι ἀπαρτὶ χίλιοι ἐς τὸν Ἀράβιον κόλπον. τοῦτο μὲν τὸ συντομώτατον, ἡ δὲ διῶρυξ πολλῷ μακροτέρη, ὅσῳ σκολιωτέρη ἐστί· τὴν ἐπὶ Νεκῶ βασιλέος ὀρύσσοντες Αἰγυπτίων ἀπώλοντο δυώδεκα μυριάδες. Νεκῶς μέν νυν μεταξὺ ὀρύσσων ἐπαύσατο μαντηίου ἐμποδίου γενομένου τοιοῦδε, τῷ βαρβάρῳ αὐτὸν προεργάζεσθαι. βαρβάρους δὲ πάντας οἱ Αἰγύπτιοι καλέουσι τοὺς μὴ σφίσι ὁμογλώσσους.
2.159. παυσάμενος δὲ τῆς διώρυχος ὁ Νεκῶς ἐτράπετο πρὸς στρατηίας, καὶ τριήρεες αἳ μὲν ἐπὶ τῇ βορηίῃ θαλάσσῃ ἐποιήθησαν, αἳ δʼ ἐν τῷ Ἀραβίῳ κόλπῳ ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, τῶν ἔτι οἱ ὁλκοὶ ἐπίδηλοι. καὶ ταύτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι καὶ Σύροισι πεζῇ ὁ Νεκῶς συμβαλὼν ἐν Μαγδώλῳ ἐνίκησε, μετὰ δὲ τὴν μάχην Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἷλε. ἐν τῇ δὲ ἐσθῆτι ἔτυχε ταῦτα κατεργασάμενος, ἀνέθηκε τῷ Ἀπόλλωνι πέμψας ἐς Βραγχίδας τὰς Μιλησίων. μετὰ δέ, ἑκκαίδεκα ἔτεα τὰ πάντα ἄρξας, τελευτᾷ, τῷ παιδὶ Ψάμμι παραδοὺς τὴν ἀρχήν.

2.169. ἐπείτε δὲ συνιόντες ὅ τε Ἀπρίης ἄγων τοὺς ἐπικούρους καὶ ὁ Ἄμασις πάντας Αἰγυπτίους ἀπίκοντο ἐς Μώμεμφιν πόλιν, συνέβαλον· καὶ ἐμαχέσαντο μὲν εὖ οἱ ξεῖνοι, πλήθεϊ δὲ πολλῷ ἐλάσσονες ἐόντες κατὰ τοῦτο ἑσσώθησαν. Ἀπρίεω δὲ λέγεται εἶναι ἥδε διάνοια, μηδʼ ἂν θεόν μιν μηδένα δύνασθαι παῦσαι τῆς βασιληίης· οὕτω ἀσφαλέως ἑωυτῷ ἱδρῦσθαι ἐδόκεε. καὶ δὴ τότε συμβαλὼν ἑσσώθη καὶ ζωγρηθεὶς ἀπήχθη ἐς Σάιν πόλιν, ἐς τὰ ἑωυτοῦ οἰκία πρότερον ἐόντα, τότε δὲ Ἀμάσιος ἤδη βασιληία. ἐνθαῦτα δὲ τέως μὲν ἐτρέφετο ἐν τοῖσι βασιληίοισι, καί μιν Ἄμασις εὖ περιεῖπε· τέλος δὲ μεμφομένων Αἰγυπτίων ὡς οὐ ποιέοι δίκαια τρέφων τὸν σφίσι τε καὶ ἑωυτῷ ἔχθιστον, οὕτω δὴ παραδιδοῖ τὸν Ἀπρίην τοῖσι Αἰγυπτίοισι. οἳ δέ μιν ἀπέπνιξαν καὶ ἔπειτα ἔθαψαν ἐν τῇσι πατρωίῃσι ταφῇσι· αἳ δὲ εἰσὶ ἐν τῷ ἱρῷ τῆς Ἀθηναίης, ἀγχοτάτω τοῦ μεγάρου, ἐσιόντι ἀριστερῆς χειρός. ἔθαψαν δὲ Σαῗται πάντας τοὺς ἐκ νομοῦ τούτου γενομένους βασιλέας ἔσω ἐν τῷ ἱρῷ. καὶ γὰρ τὸ τοῦ Ἀμάσιος σῆμα ἑκαστέρω μὲν ἐστὶ τοῦ μεγάρου ἢ τὸ τοῦ Ἀπρίεω καὶ τῶν τούτου προπατόρων, ἔστι μέντοι καὶ τοῦτο ἐν τῇ αὐλῇ τοῦ ἱροῦ, παστὰς λιθίνη μεγάλη καὶ ἠσκημένη στύλοισί τε φοίνικας τὰ δένδρεα μεμιμημένοισι καὶ τῇ ἄλλῃ δαπάνῃ· ἔσω δὲ ἐν τῇ παστάδι διξὰ θυρώματα ἕστηκε, ἐν δὲ τοῖσι θυρώμασι ἡ θήκη ἐστί.
2.170. εἰσὶ δὲ καὶ αἱ ταφαὶ τοῦ οὐκ ὅσιον ποιεῦμαι ἐπὶ τοιούτῳ πρήγματι ἐξαγορεύειν τὸ οὔνομα ἐν Σάι, ἐν τῷ ἱρῷ τῆς Ἀθηναίης, ὄπισθε τοῦ νηοῦ, παντὸς τοῦ τῆς Ἀθηναίης ἐχόμεναι τοίχου. καὶ ἐν τῷ τεμένεϊ ὀβελοὶ ἑστᾶσι μεγάλοι λίθινοι, λίμνη τε ἐστὶ ἐχομένη λιθίνῃ κρηπῖδι κεκοσμημένη καὶ ἐργασμένη εὖ κύκλῳ καὶ μέγαθος, ὡς ἐμοὶ ἐδόκεε, ὅση περ ἡ ἐν Δήλῳ ἡ τροχοειδὴς καλεομένη.
2.171. ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.

2.176. ἀνέθηκε δὲ καὶ ἐν τοῖσι ἄλλοισι ἱροῖσι ὁ Ἄμασις πᾶσι τοῖσι ἐλλογίμοισι ἔργα τὸ μέγαθος ἀξιοθέητα, ἐν δὲ καὶ ἐν Μέμφι τὸν ὕπτιον κείμενον κολοσσὸν τοῦ Ἡφαιστείου ἔμπροσθε, τοῦ πόδες πέντε καὶ ἑβδομήκοντα εἰσὶ τὸ μῆκος· ἐπὶ δὲ τῷ αὐτῷ βάθρῳ ἑστᾶσι τοῦ αὐτοῦ ἐόντος λίθου δύο κολοσσοί, εἴκοσι ποδῶν τὸ μέγαθος ἐὼν ἑκάτερος, ὃ μὲν ἔνθεν ὃ δʼ ἔνθεν τοῦ μεγάλου. ἔστι δὲ λίθινος ἕτερος τοσοῦτος καὶ ἐν Σάι, κείμενος κατὰ τὸν αὐτὸν τρόπον τῷ ἐν Μέμφι. τῇ Ἴσι τε τὸ ἐν Μέμφι ἱρὸν Ἄμασις ἐστὶ ὁ ἐξοικοδομήσας, ἐὸν μέγα τε καὶ ἀξιοθεητότατον.

2.178. φιλέλλην δὲ γενόμενος ὁ Ἄμασις ἄλλα τε ἐς Ἑλλήνων μετεξετέρους ἀπεδέξατο, καὶ δὴ καὶ τοῖσι ἀπικνευμένοισι ἐς Αἴγυπτον ἔδωκε Ναύκρατιν πόλιν ἐνοικῆσαι· τοῖσι δὲ μὴ βουλομένοισι αὐτῶν οἰκέειν, αὐτοῦ δὲ ναυτιλλομένοισι ἔδωκε χώρους ἐνιδρύσασθαι βωμοὺς καὶ τεμένεα θεοῖσι. τὸ μέν νυν μέγιστον αὐτῶν τέμενος, καὶ ὀνομαστότατον ἐὸν καὶ χρησιμώτατον, καλεύμενον δὲ Ἑλλήνιον, αἵδε αἱ πόλιες εἰσὶ αἱ ἱδρυμέναι κοινῇ, Ἱώνων μὲν Χίος καὶ Τέως καὶ Φώκαια καὶ Κλαζομεναί, Δωριέων δὲ Ῥόδος καὶ Κνίδος καὶ Ἁλικαρνησσὸς καὶ Φάσηλις, Αἰολέων δὲ ἡ Μυτιληναίων μούνη. τουτέων μὲν ἐστὶ τοῦτο τὸ τέμενος, καὶ προστάτας τοῦ ἐμπορίου αὗται αἱ πόλιες εἰσὶ αἱ παρέχουσαι· ὅσαι δὲ ἄλλαι πόλιες μεταποιεῦνται, οὐδέν σφι μετεὸν μεταποιεῦνται. χωρὶς δὲ Αἰγινῆται ἐπὶ ἑωυτῶν ἱδρύσαντο τέμενος Διός, καὶ ἄλλο Σάμιοι Ἥρης καὶ Μιλήσιοι Ἀπόλλωνος.

2.182. ἀνέθηκε δὲ καὶ ἀναθήματα ὁ Ἄμασις ἐς τὴν Ἑλλάδα, τοῦτο μὲν ἐς Κυρήνην ἄγαλμα ἐπίχρυσον Ἀθηναίης καὶ εἰκόνας ἑωυτοῦ γραφῇ εἰκασμένην, τοῦτο δὲ τῇ ἐν Λίνδῳ Ἀθηναίῃ δύο τε ἀγάλματα λίθινα καὶ θώρηκα λίνεον ἀξιοθέητον, τοῦτο δʼ ἐς Σάμον τῇ Ἥρῃ εἰκόνας ἑωυτοῦ διφασίας ξυλίνας, αἳ ἐν τῷ νηῷ τῷ μεγάλῳ ἱδρύατο ἔτι καὶ τὸ μέχρι ἐμεῦ, ὄπισθε τῶν θυρέων. ἐς μέν νυν Σάμον ἀνέθηκε κατὰ ξεινίην τὴν ἑωυτοῦ τε καὶ Πολυκράτεος τοῦ Αἰάκεος, ἐς δὲ Λίνδον ξεινίης μὲν οὐδεμιῆς εἵνεκεν, ὅτι δὲ τὸ ἱρὸν τὸ ἐν Λίνδῳ τὸ τῆς Ἀθηναίης λέγεται τὰς Δαναοῦ θυγατέρας ἱδρύσασθαι προσσχούσας, ὅτε ἀπεδίδρησκον τοὺς Αἰγύπτου παῖδας. ταῦτα μὲν ἀνέθηκε ὁ Ἄμασις, εἷλε δὲ Κύπρον πρῶτος ἀνθρώπων καὶ κατεστρέψατο ἐς φόρου ἀπαγωγήν.
3.1. ἐπὶ τοῦτον δὴ τὸν Ἄμασιν Καμβύσης ὁ Κύρου ἐστρατεύετο, ἄγων καί ἄλλους τῶν ἦρχε καὶ Ἑλλήνων Ἴωνάς τε καὶ Αἰολέας, διʼ αἰτίην τοιήνδε. πέμψας Καμβύσης ἐς Αἴγυπτον κήρυκα αἴτεε Ἄμασιν θυγατέρα, αἴτεε δὲ ἐκ βουλῆς ἀνδρὸς Αἰγυπτίου, ὃς μεμφόμενος Ἄμασιν ἔπρηξε ταῦτα ὅτι μιν ἐξ ἁπάντων τῶν ἐν Αἰγύπτῳ ἰητρῶν ἀποσπάσας ἀπὸ γυναικός τε καὶ τέκνων ἔκδοτον ἐποίησε ἐς Πέρσας, ὅτε Κῦρος πέμψας παρὰ Ἄμασιν αἴτεε ἰητρὸν ὀφθαλμῶν ὃς εἴη ἄριστος τῶν ἐν Αἰγύπτῳ. ταῦτα δὴ ἐπιμεμφόμενος ὁ Αἰγύπτιος ἐνῆγε τῇ συμβουλῇ κελεύων αἰτέειν τὸν Καμβύσεα Ἄμασιν θυγατέρα, ἵνα ἢ δοὺς ἀνιῷτο ἢ μὴ δοὺς Καμβύσῃ ἀπέχθοιτο. ὁ δὲ Ἄμασις τῇ δυνάμι τῶν Περσέων ἀχθόμενος καὶ ἀρρωδέων οὐκ εἶχε οὔτε δοῦναι οὔτε ἀρνήσασθαι· εὖ γὰρ ἠπίστατο ὅτι οὐκ ὡς γυναῖκά μιν ἔμελλε Καμβύσης ἕξειν ἀλλʼ ὡς παλλακήν. ταῦτα δὴ ἐκλογιζόμενος ἐποίησε τάδε. ἦν Ἀπρίεω τοῦ προτέρου βασιλέος θυγάτηρ κάρτα μεγάλη τε καὶ εὐειδὴς μούνη τοῦ οἴκου λελειμμένη, οὔνομα δέ οἱ ἦν Νίτητις· ταύτην δὴ τὴν παῖδα ὁ Ἄμασις κοσμήσας ἐσθῆτί τε καὶ χρυσῷ ἀποπέμπει ἐς Πέρσας ὡς ἑωυτοῦ θυγατέρα. μετὰ δὲ χρόνον ὥς μιν ἠσπάζετο πατρόθεν ὀνομάζων, λέγει πρὸς αὐτὸν ἡ παῖς “ὦ βασιλεῦ, διαβεβλημένος ὑπὸ Ἀμάσιος οὐ μανθάνεις. ὃς ἐμὲ σοὶ κόσμῳ ἀσκήσας ἀπέπεμψε ὡς ἑωυτοῦ θυγατέρα διδούς, ἐοῦσαν τῇ ἀληθείῃ Ἀπρίεω, τὸν ἐκεῖνος ἐόντα ἑωυτοῦ δεσπότεα μετʼ Αἰγυπτίων ἐπαναστὰς ἐφόνευσε.” τοῦτο δὴ τὸ ἔπος καὶ αὕτη ἡ αἰτίη ἐγγενομένη ἤγαγε Καμβύσεα τὸν Κύρου μεγάλως θυμωθέντα ἐπʼ Αἴγυπτον. 3.2. οὕτω μέν νυν λέγουσι Πέρσαι. Αἰγύπτιοι δὲ οἰκηιοῦνται Καμβύσεα, φάμενοί μιν ἐκ ταύτης δὴ τῆς Ἀπρίεω θυγατρὸς γενέσθαι· Κῦρον γὰρ εἶναι τὸν πέμψαντα παρὰ Ἄμασιν ἐπὶ τὴν θυγατέρα, ἀλλʼ οὐ Καμβύσεα. λέγοντες δὲ ταῦτα οὐκ ὀρθῶς λέγουσι. οὐ μὲν οὐδὲ λέληθε αὐτούς ʽεἰ γὰρ τινὲς καὶ ἄλλοι, τὰ Περσέων νόμιμα ἐπιστέαται καὶ Αἰγύπτιοἰ ὅτι πρῶτα μὲν νόθον οὔ σφι νόμος ἐστὶ βασιλεῦσαι γνησίου παρεόντος, αὖτις δὲ ὅτι Κασσανδάνης τῆς Φαρνάσπεω θυγατρὸς ἦν παῖς Καμβύσης, ἀνδρὸς Ἀχαιμενίδεω, ἀλλʼ οὐκ ἐκ τῆς Αἰγυπτίης. ἀλλὰ παρατρέπουσι τὸν λόγον προσποιεύμενοι τῇ Κύρου οἰκίῃ συγγενέες εἶναι.

3.19. ἡ μὲν δὴ τράπεζα τοῦ ἡλίου καλεομένη λέγεται εἶναι τοιήδε. Καμβύσῃ δὲ ὡς ἔδοξε πέμπειν τοὺς κατασκόπους, αὐτίκα μετεπέμπετο ἐξ Ἐλεφαντίνης πόλιος τῶν Ἰχθυοφάγων ἀνδρῶν τοὺς ἐπισταμένους τὴν Αἰθιοπίδα γλῶσσαν. ἐν ᾧ δὲ τούτους μετήισαν, ἐν τούτῳ ἐκέλευε ἐπὶ τὴν Καρχηδόνα πλέειν τὸν ναυτικὸν στρατόν. Φοίνικες δὲ οὐκ ἔφασαν ποιήσειν ταῦτα· ὁρκίοισι γὰρ μεγάλοισι ἐνδεδέσθαι, καὶ οὐκ ἂν ποιέειν ὅσια ἐπὶ τοὺς παῖδας τοὺς ἑωυτῶν στρατευόμενοι. Φοινίκων δὲ οὐ βουλομένων οἱ λοιποὶ οὐκ ἀξιόμαχοι ἐγίνοντο. Καρχηδόνιοι μέν νυν οὕτω δουλοσύνην διέφυγον πρὸς Περσέων· Καμβύσης γὰρ βίην οὐκ ἐδικαίου προσφέρειν Φοίνιξι, ὅτι σφέας τε αὐτοὺς ἐδεδώκεσαν Πέρσῃσι καὶ πᾶς ἐκ Φοινίκων ἤρτητο ὁ ναυτικὸς στρατός. δόντες δὲ καὶ Κύπριοι σφέας αὐτοὺς Πέρσῃσι ἐστρατεύοντο ἐπʼ Αἴγυπτον. 3.20. ἐπείτε δὲ τῷ Καμβύσῃ ἐκ τῆς Ἐλεφαντίνης ἀπίκοντο οἱ Ἰχθυοφάγοι, ἔπεμπε αὐτοὺς ἐς τοὺς Αἰθίοπας ἐντειλάμενος τὰ λέγειν χρῆν καὶ δῶρα φέροντας πορφύρεόν τε εἷμα καὶ χρύσεον στρεπτὸν περιαυχένιον καὶ ψέλια καὶ μύρου ἀλάβαστρον καὶ φοινικηίου οἴνου κάδον. οἱ δὲ Αἰθίοπες οὗτοι, ἐς τοὺς ἀπέπεμπε ὁ Καμβύσης, λέγονται εἶναι μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων. νόμοισι δὲ καὶ ἄλλοισι χρᾶσθαι αὐτοὺς κεχωρισμένοισι τῶν ἄλλων ἀνθρώπων καὶ δὴ καὶ κατὰ τὴν βασιληίην τοιῷδε· τὸν ἂν τῶν ἀστῶν κρίνωσι μέγιστόν τε εἶναι καὶ κατὰ τὸ μέγαθος ἔχειν τὴν ἰσχύν, τοῦτον ἀξιοῦσι βασιλεύειν.
3.24. μετὰ δὲ ταύτην τελευταίας ἐθεήσαντο τὰς θήκας αὐτῶν, αἳ λέγονται σκευάζεσθαι ἐξ ὑέλου τρόπῳ τοιῷδε· ἐπεὰν τὸν νεκρὸν ἰσχνήνωσι, εἴτε δὴ κατά περ Αἰγύπτιοι εἴτε ἄλλως κως, γυψώσαντες ἅπαντα αὐτὸν γραφῇ κοσμέουσι, ἐξομοιεῦντες τὸ εἶδος ἐς τὸ δυνατόν, ἔπειτα δέ οἱ περιιστᾶσι στήλην ἐξ ὑέλου πεποιημένην κοίλην· ἣ δέ σφι πολλὴ καὶ εὐεργὸς ὀρύσσεται. ἐν μέσῃ δὲ τῇ στήλῃ ἐνεὼν διαφαίνεται ὁ νέκυς, οὔτε ὀδμὴν οὐδεμίαν ἄχαριν παρεχόμενος οὔτε ἄλλο ἀεικὲς οὐδέν, καὶ ἔχει πάντα φανερὰ ὁμοίως αὐτῷ τῷ νέκυϊ. ἐνιαυτὸν μὲν δὴ ἔχουσι τὴν στήλην ἐν τοῖσι οἰκίοισι οἱ μάλιστα προσήκοντες, πάντων ἀπαρχόμενοι καὶ θυσίας οἱ προσάγοντες· μετὰ δὲ ταῦτα ἐκκομίσαντες ἱστᾶσι περὶ τὴν πόλιν. 3.25. θεησάμενοι δὲ τὰ πάντα οἱ κατάσκοποι ἀπαλλάσσοντο ὀπίσω. ἀπαγγειλάντων δὲ ταῦτα τούτων, αὐτίκα ὁ Καμβύσης ὀργὴν ποιησάμενος ἐστρατεύετο ἐπὶ τοὺς Αἰθίοπας, οὔτε παρασκευὴν σίτου οὐδεμίαν παραγγείλας, οὔτε λόγον ἑωυτῷ δοὺς ὅτι ἐς τὰ ἔσχατα γῆς ἔμελλε στρατεύεσθαι· οἷα δὲ ἐμμανής τε ἐὼν καὶ οὐ φρενήρης, ὡς ἤκουε τῶν Ἰχθυοφάγων, ἐστρατεύετο, Ἑλλήνων μὲν τοὺς παρεόντας αὐτοῦ τάξας ὑπομένειν, τὸν δὲ πεζὸν πάντα ἅμα ἀγόμενος. ἐπείτε δὲ στρατευόμενος ἐγένετο ἐν Θήβῃσι, ἀπέκρινε τοῦ στρατοῦ ὡς πέντε μυριάδας, καὶ τούτοισι μὲν ἐνετέλλετο Ἀμμωνίους ἐξανδραποδισαμένους τὸ χρηστήριον τὸ τοῦ Διὸς ἐμπρῆσαι, αὐτὸς δὲ τὸν λοιπὸν ἄγων στρατὸν ἤιε ἐπὶ τοὺς Αἰθίοπας. πρὶν δὲ τῆς ὁδοῦ τὸ πέμπτον μέρος διεληλυθέναι τὴν στρατιήν, αὐτίκα πάντα αὐτοὺς τὰ εἶχον σιτίων ἐχόμενα ἐπελελοίπεε, μετὰ δὲ τὰ σιτία καὶ τὰ ὑποζύγια ἐπέλιπε κατεσθιόμενα. εἰ μέν νυν μαθὼν ταῦτα ὁ Καμβύσης ἐγνωσιμάχεε καὶ ἀπῆγε ὀπίσω τὸν στρατόν, ἐπὶ τῇ ἀρχῆθεν γενομένῃ ἁμαρτάδι ἦν ἂν ἀνὴρ σοφός· νῦν δὲ οὐδένα λόγον ποιεύμενος ἤιε αἰεὶ ἐς τὸ πρόσω. οἱ δὲ στρατιῶται ἕως μέν τι εἶχον ἐκ τῆς γῆς λαμβάνειν, ποιηφαγέοντες διέζωον, ἐπεὶ δὲ ἐς τὴν ψάμμον ἀπίκοντο, δεινὸν ἔργον αὐτῶν τινες ἐργάσαντο· ἐκ δεκάδος γὰρ ἕνα σφέων αὐτῶν ἀποκληρώσαντες κατέφαγον. πυθόμενος δὲ ταῦτα ὁ Καμβύσης, δείσας τὴν ἀλληλοφαγίην, ἀπεὶς τὸν ἐπʼ Αἰθίοπας στόλον ὀπίσω ἐπορεύετο καὶ ἀπικνέεται ἐς Θήβας πολλοὺς ἀπολέσας τοῦ στρατοῦ· ἐκ Θηβέων δὲ καταβὰς ἐς Μέμφιν τοὺς Ἕλληνας ἀπῆκε ἀποπλέειν.
3.28. ἀποκτείνας δὲ τούτους δεύτερα τοὺς ἱρέας ἐκάλεε ἐς ὄψιν· λεγόντων δὲ κατὰ ταὐτὰ τῶν ἱρέων, οὐ λήσειν ἔφη αὐτὸν εἰ θεός τις χειροήθης ἀπιγμένος εἴη Αἰγυπτίοισι. τοσαῦτα δὲ εἴπας ἀπάγειν ἐκέλευε τὸν Ἆπιν τοὺς ἱρέας. οἳ μὲν δὴ μετήισαν ἄξοντες. ὁ δὲ Ἆπις οὗτος ὁ Ἔπαφος γίνεται μόσχος ἐκ βοός, ἥτις οὐκέτι οἵη τε γίνεται ἐς γαστέρα ἄλλον βάλλεσθαι γόνον. Αἰγύπτιοι δὲ λέγουσι σέλας ἐπὶ τὴν βοῦν ἐκ τοῦ οὐρανοῦ κατίσχειν, καί μιν ἐκ τούτου τίκτειν τὸν Ἆπιν. ἔχει δὲ ὁ μόσχος οὗτος ὁ Ἆπις καλεόμενος σημήια τοιάδε ἐὼν μέλας, ἐπὶ μὲν τῷ μετώπῳ λευκόν τι τρίγωνον, ἐπὶ δὲ τοῦ νώτου αἰετὸν εἰκασμένον, ἐν δὲ τῇ οὐρῇ τὰς τρίχας διπλᾶς, ὑπὸ δὲ τῇ γλώσσῃ κάνθαρον. 3.29. ὡς δὲ ἤγαγον τὸν Ἆπιν οἱ ἱρέες, ὁ Καμβύσης, οἷα ἐὼν ὑπομαργότερος, σπασάμενος τὸ ἐγχειρίδιον, θέλων τύψαι τὴν γαστέρα τοῦ Ἄπιος παίει τὸν μηρόν· γελάσας δὲ εἶπε πρὸς τοὺς ἱρέας “ὦ κακαὶ κεφαλαί, τοιοῦτοι θεοὶ γίνονται, ἔναιμοί τε καὶ σαρκώδεες καὶ ἐπαΐοντες σιδηρίων; ἄξιος μέν γε Αἰγυπτίων οὗτός γε ὁ θεός, ἀτάρ τοι ὑμεῖς γε οὐ χαίροντες γέλωτα ἐμὲ θήσεσθε.” ταῦτα εἴπας ἐνετείλατο τοῖσι ταῦτα πρήσσουσι τοὺς μὲν ἱρέας ἀπομαστιγῶσαι, Αἰγυπτίων δὲ τῶν ἄλλων τὸν ἂν λάβωσι ὁρτάζοντα κτείνειν. ὁρτὴ μὲν δὴ διελέλυτο Αἰγυπτίοισι, οἱ δὲ ἱρέες ἐδικαιεῦντο, ὁ δὲ Ἆπις πεπληγμένος τὸν μηρὸν ἔφθινε ἐν τῷ ἱρῷ κατακείμενος. καὶ τὸν μὲν τελευτήσαντα ἐκ τοῦ τρώματος ἔθαψαν οἱ ἱρέες λάθρῃ Καμβύσεω.
3.37. ὃ μὲν δὴ τοιαῦτα πολλὰ ἐς Πέρσας τε καὶ τοὺς συμμάχους ἐξεμαίνετο, μένων ἐν Μέμφι καὶ θήκας τε παλαιὰς ἀνοίγων καὶ σκεπτόμενος τοὺς νεκρούς. ὣς δὲ δὴ καὶ ἐς τοῦ Ἡφαίστου τὸ ἱρὸν ἦλθε καὶ πολλὰ τῷ ἀγάλματι κατεγέλασε. ἔστι γὰρ τοῦ Ἡφαίστου τὤγαλμα τοῖσι Φοινικηίοισι Παταΐκοισι ἐμφερέστατον, τοὺς οἱ Φοίνικες ἐν τῇσι πρῴρῃσι τῶν τριηρέων περιάγουσι. ὃς δὲ τούτους μὴ ὄπωπε, ὧδε σημανέω· πυγμαίου ἀνδρὸς μίμησις ἐστί. ἐσῆλθε δὲ καὶ ἐς τῶν Καβείρων τὸ ἱρόν, ἐς τὸ οὐ θεμιτόν ἐστι ἐσιέναι ἄλλον γε ἢ τὸν ἱρέα· ταῦτα δὲ τὰ ἀγάλματα καὶ ἐνέπρησε πολλὰ κατασκώψας. ἔστι δὲ καὶ ταῦτα ὅμοια τοῖσι τοῦ Ἡφαίστου· τούτου δὲ σφέας παῖδας λέγουσι εἶναι. 3.38. πανταχῇ ὦν μοι δῆλα ἐστὶ ὅτι ἐμάνη μεγάλως ὁ Καμβύσης· οὐ γὰρ ἂν ἱροῖσί τε καὶ νομαίοισι ἐπεχείρησε καταγελᾶν. εἰ γάρ τις προθείη πᾶσι ἀνθρώποισι ἐκλέξασθαι κελεύων νόμους τοὺς καλλίστους ἐκ τῶν πάντων νόμων, διασκεψάμενοι ἂν ἑλοίατο ἕκαστοι τοὺς ἑωυτῶν· οὕτω νομίζουσι πολλόν τι καλλίστους τοὺς ἑωυτῶν νόμους ἕκαστοι εἶναι. οὔκων οἰκός ἐστι ἄλλον γε ἢ μαινόμενον ἄνδρα γέλωτα τὰ τοιαῦτα τίθεσθαι· ὡς δὲ οὕτω νενομίκασι τὰ περὶ τοὺς νόμους πάντες ἄνθρωποι, πολλοῖσί τε καὶ ἄλλοισι τεκμηρίοισι πάρεστι σταθμώσασθαι, ἐν δὲ δὴ καὶ τῷδε. Δαρεῖος ἐπὶ τῆς ἑωυτοῦ ἀρχῆς καλέσας Ἑλλήνων τοὺς παρεόντας εἴρετο ἐπὶ κόσῳ ἂν χρήματι βουλοίατο τοὺς πατέρας ἀποθνήσκοντας κατασιτέεσθαι· οἳ δὲ ἐπʼ οὐδενὶ ἔφασαν ἔρδειν ἂν τοῦτο. Δαρεῖος δὲ μετὰ ταῦτα καλέσας Ἰνδῶν τοὺς καλεομένους Καλλατίας, οἳ τοὺς γονέας κατεσθίουσι, εἴρετο, παρεόντων τῶν Ἑλλήνων καὶ διʼ ἑρμηνέος μανθανόντων τὰ λεγόμενα, ἐπὶ τίνι χρήματι δεξαίατʼ ἂν τελευτῶντας τοὺς πατέρας κατακαίειν πυρί· οἳ δὲ ἀμβώσαντες μέγα εὐφημέειν μιν ἐκέλευον. οὕτω μέν νυν ταῦτα νενόμισται, καὶ ὀρθῶς μοι δοκέει Πίνδαρος ποιῆσαι νόμον πάντων βασιλέα φήσας εἶναι.
3.64. ἐνθαῦτα ἀκούσαντα Καμβύσεα τὸ Σμέρδιος οὔνομα ἔτυψε ἡ ἀληθείη τῶν τε λόγων καὶ τοῦ ἐνυπνίου· ὃς ἐδόκεε ἐν τῷ ὕπνῳ ἀπαγγεῖλαι τινά οἱ ὡς Σμέρδις ἱζόμενος ἐς τὸν βασιλήιον θρόνον ψαύσειε τῇ κεφαλῇ τοῦ οὐρανοῦ. μαθὼν δὲ ὡς μάτην ἀπολωλεκὼς εἴη τὸν ἀδελφεόν, ἀπέκλαιε Σμέρδιν· ἀποκλαύσας δὲ καὶ περιημεκτήσας τῇ ἁπάσῃ συμφορῇ ἀναθρώσκει ἐπὶ τὸν ἵππον, ἐν νόῳ ἔχων τὴν ταχίστην ἐς Σοῦσα στρατεύεσθαι ἐπὶ τὸν Μάγον. καί οἱ ἀναθρώσκοντι ἐπὶ τὸν ἵππον τοῦ κολεοῦ τοῦ ξίφεος ὁ μύκης ἀποπίπτει, γυμνωθὲν δὲ τὸ ξίφος παίει τὸν μηρόν· τρωματισθεὶς δὲ κατὰ τοῦτο τῇ αὐτὸς πρότερον τὸν τῶν Αἰγυπτίων θεὸν Ἆπιν ἔπληξε, ὥς οἱ καιρίῃ ἔδοξε τετύφθαι, εἴρετο ὁ Καμβύσης ὅ τι τῇ πόλι οὔνομα εἴη· οἳ δὲ εἶπαν ὅτι Ἀγβάτανα. τῷ δὲ ἔτι πρότερον ἐκέχρηστο ἐκ Βουτοῦς πόλιος ἐν Ἀγβατάνοισι τελευτήσειν τὸν βίον. ὃ μὲν δὴ ἐν τοῖσι Μηδικοῖσι Ἀγβατάνοισι ἐδόκεε τελευτήσειν γηραιός, ἐν τοῖσί οἱ ἦν τὰ πάντα πρήγματα· τὸ δὲ χρηστήριον ἐν τοῖσι ἐν Συρίῃ Ἀγβατάνοισι ἔλεγε ἄρα. καὶ δὴ ὡς τότε ἐπειρόμενος ἐπύθετο τῆς πόλιος τὸ οὔνομα, ὑπὸ τῆς συμφορῆς τῆς τε ἐκ τοῦ Μάγου ἐκπεπληγμένος καὶ τοῦ τρώματος ἐσωφρόνησε, συλλαβὼν δὲ τὸ θεοπρόπιον εἶπε “ἐνθαῦτα Καμβύσεα τὸν Κύρου ἐστὶ πεπρωμένον τελευτᾶν.”
3.97. αὗται μὲν ἀρχαί τε ἦσαν καὶ φόρων ἐπιτάξιες. ἡ Περσὶς δὲ χώρη μούνη μοι οὐκ εἴρηται δασμοφόρος· ἀτελέα γὰρ Πέρσαι νέμονται χώρην. οἵδε δὲ φόρον μὲν οὐδένα ἐτάχθησαν φέρειν, δῶρα δὲ ἀγίνεον· Αἰθίοπες οἱ πρόσουροι Αἰγύπτῳ, τοὺς Καμβύσης ἐλαύνων ἐπὶ τοὺς μακροβίους Αἰθίοπας κατεστρέψατο, οἵ τε 1 περί τε Νύσην τὴν ἱρὴν κατοίκηνται καὶ τῷ Διονύσῳ ἀνάγουσι τὰς ὁρτάς· οὗτοι οἱ Αἰθίοπες καὶ οἱ πλησιόχωροι τούτοισι σπέρματι μὲν χρέωνται τῷ αὐτῷ τῷ καὶ οἱ Καλλαντίαι Ἰνδοί, οἰκήματα δὲ ἔκτηνται κατάγαια. 2 οὗτοι συναμφότεροι διὰ τρίτου ἔτεος ἀγίνεον, ἀγινέουσι δὲ καὶ τὸ μέχρι ἐμεῦ, δύο χοίνικας ἀπύρου χρυσίου καὶ διηκοσίας φάλαγγας ἐβένου καὶ πέντε παῖδας Αἰθίοπας καὶ ἐλέφαντος ὀδόντας μεγάλους εἴκοσι. Κόλχοι δὲ τὰ ἐτάξαντο ἐς τὴν δωρεὴν καὶ οἱ προσεχέες μέχρι Καυκάσιος ὄρεος ʽἐς τοῦτο γὰρ τὸ ὄρος ὑπὸ Πέρσῃσι ἄρχεται, τὰ δὲ πρὸς βορέην ἄνεμον τοῦ Καυκάσιος Περσέων οὐδὲν ἔτι φροντίζει ʽ, οὗτοι ὦν δῶρα τὰ ἐτάξαντο ἔτι καὶ ἐς ἐμὲ διὰ πεντετηρίδος ἀγίνεον, ἑκατὸν παῖδας καὶ ἑκατὸν παρθένους. Ἀράβιοι δὲ χίλια τάλαντα ἀγίνεον λιβανωτοῦ ἀνὰ πᾶν ἔτος. ταῦτα μὲν οὗτοι δῶρα πάρεξ τοῦ φόρου βασιλέι ἐκόμιζον. 3.98. τὸν δὲ χρυσὸν τοῦτον τὸν πολλὸν οἱ Ἰνδοί, ἀπʼ οὗ τὸ ψῆγμα τῷ βασιλέι τὸ εἰρημένον κομίζουσι, τρόπῳ τοιῷδε κτῶνται. ἔστι τῆς Ἰνδικῆς χώρης τὸ πρὸς ἥλιον ἀνίσχοντα ψάμμος· τῶν γὰρ ἡμεῖς ἴδμεν, τῶν καὶ πέρι ἀτρεκές τι λέγεται, πρῶτοι πρὸς ἠῶ καὶ ἡλίου ἀνατολὰς οἰκέουσι ἀνθρώπων τῶν ἐν τῇ Ἀσίῃ Ἰνδοί· Ἰνδῶν γὰρ τὸ πρὸς τὴν ἠῶ ἐρημίη ἐστὶ διὰ τὴν ψάμμον. ἔστι δὲ πολλὰ ἔθνεα Ἰνδῶν καὶ οὐκ ὁμόφωνα σφίσι, καὶ οἳ μὲν αὐτῶν νομάδες εἰσὶ οἳ δὲ οὔ, οἳ δὲ ἐν τοῖσι ἕλεσι οἰκέουσι τοῦ ποταμοῦ καὶ ἰχθύας σιτέονται ὠμούς, τοὺς αἱρέουσι ἐκ πλοίων καλαμίνων ὁρμώμενοι· καλάμου δὲ ἓν γόνυ πλοῖον ἕκαστον ποιέεται. οὗτοι μὲν δὴ τῶν Ἰνδῶν φορέουσι ἐσθῆτα φλοΐνην· ἐπεὰν ἐκ τοῦ ποταμοῦ φλοῦν ἀμήσωσι καὶ κόψωσι, τὸ ἐνθεῦτεν φορμοῦ τρόπον καταπλέξαντες ὡς θώρηκα ἐνδύνουσι. 3.99. ἄλλοι δὲ τῶν Ἰνδῶν πρὸς ἠῶ οἰκέοντες τούτων νομάδες εἰσὶ κρεῶν ἐδεσταὶ ὠμῶν, καλέονται δὲ Παδαῖοι, νομαίοισι δὲ τοιοῖσιδε λέγονται χρᾶσθαι· ὃς ἂν κάμῃ τῶν ἀστῶν, ἤν τε γυνὴ ἤν τε ἀνήρ, τὸν μὲν ἄνδρα ἄνδρες οἱ μάλιστά οἱ ὁμιλέοντες κτείνουσι, φάμενοι αὐτὸν τηκόμενον τῇ νούσῳ τὰ κρέα σφίσι διαφθείρεσθαι· ὁ δὲ ἄπαρνος ἐστὶ μὴ μὲν νοσέειν, οἱ δὲ οὐ συγγινωσκόμενοι ἀποκτείναντες κατευωχέονται. ἣ δὲ ἂν γυνὴ κάμῃ, ὡσαύτως αἱ ἐπιχρεώμεναι μάλιστα γυναῖκες ταὐτὰ τοῖσι ἀνδράσι ποιεῦσι. τὸν γὰρ δὴ ἐς γῆρας ἀπικόμενον θύσαντες κατευωχέονται· ἐς δὲ τούτου λόγον οὐ πολλοί τινες αὐτῶν ἀπικνέονται· πρὸ γὰρ τοῦ τὸν ἐς νοῦσον πίπτοντα πάντα κτείνουσι.
3.100. ἑτέρων δὲ ἐστὶ Ἰνδῶν ὅδε ἄλλος τρόπος· οὔτε κτείνουσι οὐδὲν ἔμψυχον οὔτε τι σπείρουσι οὔτε οἰκίας νομίζουσι ἐκτῆσθαι ποιηφαγέουσί τε· καὶ αὐτοῖσι ἐστὶ ὅσον κέγχρος τὸ μέγαθος ἐν κάλυκι, αὐτόματον ἐκ τῆς γῆς γινόμενον, τὸ συλλέγοντες αὐτῇ τῇ κάλυκι ἕψουσί τε καὶ σιτέονται. ὃς δʼ ἂν ἐς νοῦσον αὐτῶν πέσῃ, ἐλθὼν ἐς τὴν ἔρημον κεῖται· φροντίζει δὲ οὐδεὶς οὔτε ἀποθανόντος οὔτε κάμνοντος.
3.101. μίξις δὲ τούτων τῶν Ἰνδῶν τῶν κατέλεξα πάντων ἐμφανής ἐστι κατά περ τῶν προβάτων, καὶ τὸ χρῶμα φορέουσι ὅμοιον πάντες καὶ παραπλήσιον Αἰθίοψι. ἡ γονὴ δὲ αὐτῶν, τὴν ἀπίενται ἐς τὰς γυναῖκας, οὐ κατά περ τῶν ἄλλων ἀνθρώπων ἐστὶ λευκή, ἀλλὰ μέλαινα κατά περ τὸ χρῶμα. τοιαύτην δὲ καὶ Αἰθίοπες ἀπίενται θορήν. οὗτοι μὲν τῶν Ἰνδῶν ἑκαστέρω τῶν Περσέων οἰκέουσι καὶ πρὸς νότου ἀνέμου, καὶ Δαρείου βασιλέος οὐδαμὰ ὑπήκουσαν.
3.102. ἄλλοι δὲ τῶν Ἰνδῶν Κασπατύρῳ τε πόλι καὶ τῇ Πακτυϊκῇ χώρῃ εἰσὶ πρόσουροι, πρὸς ἄρκτου τε καὶ βορέω ἀνέμου κατοικημένοι τῶν ἄλλων Ἰνδῶν, οἳ Βακτρίοισι παραπλησίην ἔχουσι δίαιταν. οὗτοι καὶ μαχιμώτατοι εἰσὶ Ἰνδῶν καὶ οἱ ἐπὶ τὸν χρυσὸν στελλόμενοι εἰσὶ οὗτοι· κατὰ γὰρ τοῦτο ἐστὶ ἐρημίη διὰ τὴν ψάμμον. ἐν δὴ ὦν τῇ ἐρημίῃ ταύτῃ καὶ τῇ ψάμμῳ γίνονται μύρμηκες μεγάθεα ἔχοντες κυνῶν μὲν ἐλάσσονα ἀλωπέκων δὲ μέζονα· εἰσὶ γὰρ αὐτῶν καὶ παρὰ βασιλέι τῷ Περσέων ἐνθεῦτεν θηρευθέντες. οὗτοι ὦν οἱ μύρμηκες ποιεύμενοι οἴκησιν ὑπὸ γῆν ἀναφορέουσι τὴν ψάμμον κατά περ οἱ ἐν τοῖσι Ἕλλησι μύρμηκες κατὰ τὸν αὐτὸν τρόπον, εἰσὶ δὲ καὶ αὐτοὶ τὸ εἶδος ὁμοιότατοι· ἡ δὲ ψάμμος ἡ ἀναφερομένη ἐστὶ χρυσῖτις. ἐπὶ δὴ ταύτην τὴν ψάμμον στέλλονται ἐς τὴν ἔρημον οἱ Ἰνδοί, ζευξάμενος ἕκαστος καμήλους τρεῖς, σειρηφόρον μὲν ἑκατέρωθεν ἔρσενα παρέλκειν, θήλεαν δὲ ἐς μέσον· ἐπὶ ταύτην δὴ αὐτὸς ἀναβαίνει, ἐπιτηδεύσας ὅκως ἀπὸ τέκνων ὡς νεωτάτων ἀποσπάσας ζεύξει. αἱ γάρ σφι κάμηλοι ἵππων οὐκ ἥσσονες ἐς ταχυτῆτα εἰσί, χωρὶς δὲ ἄχθεα δυνατώτεραι πολλὸν φέρειν.
3.103. τὸ μὲν δὴ εἶδος ὁκοῖόν τι ἔχει ἡ κάμηλος, ἐπισταμένοισι τοῖσι Ἕλλησι οὐ συγγράφω· τὸ δὲ μὴ ἐπιστέαται αὐτῆς, τοῦτο φράσω· κάμηλος ἐν τοῖσι ὀπισθίοισι σκέλεσι ἔχει τέσσερας μηροὺς καὶ γούνατα τέσσερα, τά τε αἰδοῖα διὰ τῶν ὀπισθίων σκελέων πρὸς τὴν οὐρὴν τετραμμένα.
3.104. οἱ δὲ δὴ Ἰνδοὶ τρόπῳ τοιούτῳ καὶ ζεύξι τοιαύτῃ χρεώμενοι ἐλαύνουσι ἐπὶ τὸν χρυσὸν λελογισμένως ὅκως καυμάτων τῶν θερμοτάτων ἐόντων ἔσονται ἐν τῇ ἁρπαγῇ· ὑπὸ γὰρ τοῦ καύματος οἱ μύρμηκες ἀφανέες γίνονται ὑπὸ γῆν. θερμότατος δὲ ἐστὶ ὁ ἥλιος τούτοισι τοῖσι ἀνθρώποισι τὸ ἑωθινόν, οὐ κατά περ τοῖσι ἄλλοισι μεσαμβρίης, ἀλλʼ ὑπερτείλας μέχρι οὗ ἀγορῆς διαλύσιος. τοῦτον δὲ τὸν χρόνον καίει πολλῷ μᾶλλον ἢ τῇ μεσαμβρίῃ τὴν Ἑλλάδα, οὕτω ὥστʼ ἐν ὕδατι λόγος αὐτούς ἐστι βρέχεσθαι τηνικαῦτα. μεσοῦσα δὲ ἡ ἡμέρη σχεδὸν παραπλησίως καίει τούς τε ἄλλους ἀνθρώπους καὶ τοὺς Ἰνδούς. ἀποκλινομένης δὲ τῆς μεσαμβρίης γίνεταί σφι ὁ ἥλιος κατά περ τοῖσι ἄλλοισι ὁ ἑωθινός, καὶ τὸ ἀπὸ τούτου ἀπιὼν ἐπὶ μᾶλλον ψύχει, ἐς ὃ ἐπὶ δυσμῇσι ἐὼν καὶ τὸ κάρτα ψύχει.
3.105. ἐπεὰν δὲ ἔλθωσι ἐς τὸν χῶρον οἱ Ἰνδοὶ ἔχοντες θυλάκια, ἐμπλήσαντες ταῦτα τῆς ψάμμου τὴν ταχίστην ἐλαύνουσι ὀπίσω· αὐτίκα γὰρ οἱ μύρμηκες ὀδμῇ, ὡς δὴ λέγεται ὑπὸ Περσέων, μαθόντες διώκουσι. εἶναι δὲ ταχυτῆτα οὐδενὶ ἑτέρῳ ὅμοιον, οὕτω ὥστε, εἰ μὴ προλαμβάνειν τοὺς Ἰνδοὺς τῆς ὁδοῦ ἐν ᾧ τοὺς μύρμηκας συλλέγεσθαι, οὐδένα ἂν σφέων ἀποσώζεσθαι. τοὺς μέν νυν ἔρσενας τῶν καμήλων, εἶναι γὰρ ἥσσονας θέειν τῶν θηλέων, παραλύεσθαι ἐπελκομένους, οὐκ ὁμοῦ ἀμφοτέρους· τὰς δὲ θηλέας ἀναμιμνησκομένας τῶν ἔλιπον τέκνων ἐνδιδόναι μαλακὸν οὐδέν. τὸν μὲν δὴ πλέω τοῦ χρυσοῦ οὕτω οἱ Ἰνδοὶ κτῶνται, ὡς Πέρσαι φασί· ἄλλος δὲ σπανιώτερος ἐστι ἐν τῇ χώρῃ ὀρυσσόμενος.
3.106. αἱ δʼ ἐσχατιαί κως τῆς οἰκεομένης τὰ κάλλιστα ἔλαχον, κατά περ ἡ Ἑλλὰς τὰς ὥρας πολλόν τι κάλλιστα κεκρημένας ἔλαχε. τοῦτο μὲν γὰρ πρὸς τὴν ἠῶ ἐσχάτη τῶν οἰκεομενέων ἡ Ἰνδική ἐστι, ὥσπερ ὀλίγῳ πρότερον εἴρηκα· ἐν ταύτῃ τοῦτο μὲν τὰ ἔμψυχα, τετράποδά τε καὶ τὰ πετεινά, πολλῷ μέζω ἢ ἐν τοῖσι ἄλλοισι χωρίοισι ἐστί, πάρεξ τῶν ἵππων ʽοὗτοι δὲ ἑσσοῦνται ὑπὸ τῶν Μηδικῶν, Νησαίων δὲ καλευμένων ἵππων̓, τοῦτο δὲ χρυσὸς ἄπλετος αὐτόθι ἐστί, ὃ μὲν ὀρυσσόμενος, ὁ δὲ καταφορεύμενος ὑπὸ ποταμῶν, ὁ δὲ ὥσπερ ἐσήμηνα ἁρπαζόμενος. τὰ δὲ δένδρεα τὰ ἄγρια αὐτόθι φέρει καρπὸν εἴρια καλλονῇ τε προφέροντα καὶ ἀρετῇ τῶν ἀπὸ τῶν ὀίων· καὶ ἐσθῆτι Ἰνδοὶ ἀπὸ τούτων τῶν δενδρέων χρέωνται.

3.129. ἀπικομένων δὲ καὶ ἀνακομισθέντων τῶν Ὀροίτεω χρημάτων ἐς τὰ Σοῦσα, συνήνεικε χρόνῳ οὐ πολλῷ ὕστερον βασιλέα Δαρεῖον ἐν ἄγρῃ θηρῶν ἀποθρώσκοντα ἀπʼ ἵππου στραφῆναι τὸν πόδα. καί κως ἰσχυροτέρως ἐστράφη· ὁ γάρ οἱ ἀστράγαλος ἐξεχώρησε ἐκ τῶν ἄρθρων. νομίζων δὲ καὶ πρότερον περὶ ἑωυτὸν ἔχειν Αἰγυπτίων τοὺς δοκέοντας εἶναι πρώτους τὴν ἰητρικήν, τούτοισι ἐχρᾶτο. οἳ δὲ στρεβλοῦντες καὶ βιώμενοι τὸν πόδα κακὸν μέζον ἐργάζοντο. ἐπʼ ἑπτὰ μὲν δὴ ἡμέρας καὶ ἑπτὰ νύκτας ὑπὸ τοῦ παρεόντος κακοῦ ὁ Δαρεῖος ἀγρυπνίῃσι εἴχετο· τῇ δὲ δὴ ὀγδόῃ ἡμέρῃ ἔχοντί οἱ φλαύρως, παρακούσας τις πρότερον ἔτι ἐν Σάρδισι τοῦ Κροτωνιήτεω Δημοκήδεος τὴν τέχνην ἀγγέλλει τῷ Δαρείῳ· ὁ δὲ ἄγειν μιν τὴν ταχίστην παρʼ ἑωυτὸν ἐκέλευσε· τὸν δὲ ὡς ἐξεῦρον ἐν τοῖσι Ὀροίτεω ἀνδραπόδοισι ὅκου δὴ ἀπημελημένον, παρῆγον ἐς μέσον πέδας τε ἕλκοντα καὶ ῥάκεσι ἐσθημένον.
4.1. μετὰ δὲ τὴν Βαβυλῶνος αἵρεσιν ἐγένετο ἐπὶ Σκύθας αὐτοῦ Δαρείου ἔλασις· ἀνθεύσης γὰρ τῆς Ἀσίης ἀνδράσι καὶ χρημάτων μεγάλων συνιόντων, ἐπεθύμησε ὁ Δαρεῖος τίσασθαι Σκύθας, ὅτι ἐκεῖνοι πρότεροι ἐσβαλόντες ἐς τὴν Μηδικὴν καὶ νικήσαντες μάχῃ τοὺς ἀντιουμένους ὑπῆρξαν ἀδικίης. τῆς γὰρ ἄνω Ἀσίης ἦρξαν, ὡς καὶ πρότερον μοι εἴρηται, Σκύθαι ἔτεα δυῶν δέοντα τριήκοντα. Κιμμερίους γὰρ ἐπιδιώκοντες ἐσέβαλον ἐς τὴν Ἀσίην, καταπαύσαντες τῆς ἀρχῆς Μήδους· οὗτοι γὰρ πρὶν ἢ Σκύθας ἀπικέσθαι ἦρχον τῆς Ἀσίης. τοὺς δὲ Σκύθας ἀποδημήσαντας ὀκτὼ καὶ εἴκοσι ἔτεα καὶ διὰ χρόνου τοσούτου κατιόντας ἐς τὴν σφετέρην ἐξεδέξατο οὐκ ἐλάσσων πόνος τοῦ Μηδικοῦ· εὗρον γὰρ ἀντιουμένην σφίσι στρατιήν οὐκ ὀλίγην. αἱ γὰρ τῶν Σκυθέων γυναῖκες, ὥς σφι οἱ ἄνδρες ἀπῆσαν χρόνον πολλόν, ἐφοίτεον παρὰ τοὺς δούλους.
4.5. ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ. 4.6. ἀπὸ μὲν δὴ Λιποξάιος γεγονέναι τούτους τῶν Σκυθέων οἳ Αὐχάται γένος καλέονται, ἀπὸ δὲ τοῦ μέσου Ἀρποξάιος οἳ Κατίαροί τε καὶ Τράσπιες καλέονται, ἀπὸ δὲ τοῦ νεωτάτου αὐτῶν τοῦ βασιλέος οἳ καλέονται Παραλάται· σύμπασι δὲ εἶναι οὔνομα Σκολότους, τοῦ βασιλέος ἐπωνυμίην. Σκύθας δὲ Ἕλληνες ὠνόμασαν. 4.7. γεγονέναι μέν νυν σφέας ὧδε λέγουσι οἱ Σκύθαι, ἔτεα δὲ σφίσι ἐπείτε γεγόνασι τὰ σύμπαντα λέγουσι εἶναι ἀπὸ τοῦ πρώτου βασιλέος Ταργιτάου ἐς τὴν Δαρείου διάβασιν τὴν ἐπὶ σφέας χιλίων οὐ πλέω ἀλλὰ τοσαῦτα. τὸν δὲ χρυσόν τοῦτον τὸν ἱρὸν φυλάσσουσι οἱ βασιλέες ἐς τὰ μάλιστα, καὶ θυσίῃσι μεγάλῃσι ἱλασκόμενοι μετέρχονται ἀνὰ πᾶν ἔτος. ὃς δʼ ἂν ἔχων τὸν χρυσὸν τὸν ἱρὸν ἐν τῇ ὁρτῇ ὑπαίθριος κατακοιμηθῇ, οὗτος λέγεται ὑπὸ Σκυθέων οὐ διενιαυτίζειν. δίδοσθαι δέ οἱ διὰ τοῦτο ὅσα ἂν ἵππω ἐν ἡμέρῃ μιῇ περιελάσῃ αὐτὸς. τῆς δὲ χώρης ἐούσης μεγάλης τριφασίας τὰς βασιληίας τοῖσι παισὶ τοῖσι ἑωυτοῦ καταστήσασθαι Κολάξαιν, καὶ τουτέων μίαν ποιῆσαι μεγίστην, ἐν τῇ τὸν χρυσὸν φυλάσσεσθαι. τὰ δὲ κατύπερθε πρὸς βορέην λέγουσι ἄνεμον τῶν ὑπεροίκων τῆς χώρης οὐκ οἷὰ τε εἶναι ἔτι προσωτέρω οὔτε ὁρᾶν οὔτε διεξιέναι ὑπὸ πτερῶν κεχυμένων· πτερῶν γὰρ καὶ τήν γῆν καὶ τὸν ἠέρα εἶναι πλέον, καὶ ταῦτα εἶναι τὰ ἀποκληίοντα τὴν ὄψιν. 4.8. Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. 4.9. ὥς δʼ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξοπάρθενον τινά, ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου ἴδοι ἵππους πλανωμένας· τὴν δὲ φάναι ἑωυτήν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἢ οἱ μιχθῇ· τό δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλεῖ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι· τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν Ἵππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσα τοὶ ἐγώ, σῶστρά τε σὺ παρέσχες· ἐγὼ γὰρ ἐκ σεῦ τρεῖς παῖδας ἔχω. τούτους, ἐπεὰν γένωνται τρόφιες, ὃ τι χρὴ ποιέειν, ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω ʽχώρης γὰρ τῆσδε ἔχω τὸ κράτος αὕτἠ εἴτε ἀποπέμπω παρὰ σέ. τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν “ἐπεὰν ἀνδρωθέντας ἴδῃ τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῳ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δʼ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.”
4.10. τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον ʽδύο γὰρ δὴ φορέειν τέως Ἡρακλέἀ καὶ τὸν ζωστῆρα προδέξαντα, παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπʼ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δʼ, ἐπεὶ οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μὲν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δʼ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ, τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τά ἐντεταλμένα. καὶ δὴ δύο μὲν οἱ τῶν παίδων, τόν τε Ἀγάθυρσον καὶ τὸν Γελωνόν, οὐκ οἵους τε γενομένους ἐξικέσθαι πρὸς τὸν προκείμενον ἄεθλον, οἴχεσθαι ἐκ τῆς χώρης ἐκβληθέντας ὑπὸ τῆς γειναμένης, τὸν δὲ νεώτατον αὐτῶν Σκύθην ἐπιτελέσαντα καταμεῖναι ἐν τῇ χωρῇ. καὶ ἀπὸ μὲν Σκύθεω τοῦ Ἡρακλέος γενέσθαι τοὺς αἰεὶ βασιλέας γινομένους Σκυθέων, ἀπὸ δὲ τῆς φιάλης ἔτι καὶ ἐς τόδε φιάλας ἐκ τῶν ζωστήρων φορέειν Σκύθας· τὸ δὴ μοῦνον μηχανήσασθαι τὴν μητέρα Σκύθῃ. 1 ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι.
4.11. ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην.
4.12. καὶ νῦν ἔστι μὲν ἐν τῇ Σκυθικῇ Κιμμέρια τείχεα, ἔστι δὲ πορθμήια Κιμμέρια, ἔστι δὲ καὶ χωρῇ οὔνομα Κιμμερίη, ἔστι δὲ Βόσπορος Κιμμέριος καλεόμενος· φαίνονται δὲ οἱ Κιμμέριοι φεύγοντες ἐς τὴν Ἀσίην τοὺς Σκύθας καὶ τὴν χερσόνησον κτίσαντες, ἐν τῇ νῦν Σινώπη πόλις Ἑλλὰς οἴκισται. φανεροὶ δὲ εἰσὶ καὶ οἱ Σκύθαι διώξαντες αὐτοὺς καὶ ἐσβαλόντες ἐς γῆν τὴν Μηδικὴν, ἁμαρτόντες τῆς ὁδοῦ· οἱ μὲν γὰρ Κιμμέριοι αἰεὶ τὴν παρὰ θάλασσαν ἔφευγον, οἱ δὲ Σκύθαι ἐν δεξιῇ τὸν Καύκασον ἔχοντες ἐδίωκον ἐς οὗ ἐσέβαλον ἐς γῆν τὴν Μηδικήν, ἐς μεσόγαιαν τῆς ὁδοῦ τραφθέντες. οὗτος δὲ ἄλλος ξυνὸς Ἑλλήνων τε καὶ βαρβάρων λεγόμενος λόγος εἴρηται.
4.13. ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους ὕπερ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν. τούτους ὦν πάντας πλὴν Ὑπερβορέων, ἀρξάντων Ἀριμασπῶν, αἰεὶ τοῖσι πλησιοχώροισι ἐπιτίθεσθαι, καὶ ὑπὸ μὲν Ἀριμασπῶν ἐξωθέεσθαι ἐκ τῆς χώρης Ἰσσηδόνας, ὑπὸ δὲ Ἰσσηδόνων Σκύθας, Κιμμερίους δὲ οἰκέοντας ἐπὶ τῇ νοτίῃ θαλάσσῃ ὑπὸ Σκυθέων πιεζομένους ἐκλείπειν τὴν χώρην. οὕτω οὐδὲ οὗτος συμφέρεται περὶ τῆς χώρης ταύτης Σκύθῃσι.

4.15. ταῦτα μὲν αἱ πόλιες αὗται λέγουσι, τάδε δὲ οἶδα Μεταποντίνοισι τοῖσι ἐν Ἰταλίῃ συγκυρήσαντα μετὰ τὴν ἀφάνισιν τὴν δευτέρην Ἀριστέω ἔτεσι τεσσεράκοντα καὶ διηκοσίοισι, ὡς ἐγὼ συμβαλλόμενος ἐν Προκοννήσῳ τε καὶ Μεταποντίῳ εὕρισκον. Μεταποντῖνοι φασὶ αὐτὸν Ἀριστέην φανέντα σφι ἐς τὴν χώρην κελεῦσαι βωμὸν Ἀπόλλωνος ἱδρύσασθαι καὶ Ἀριστέω τοῦ Προκοννησίου ἐπωνυμίην ἔχοντα ἀνδριάντα πὰρʼ αὐτὸν ἱστάναι· φάναι γὰρ σφι τὸν Ἀπόλλωνα Ἰταλιωτέων μούνοισι δὴ ἀπικέσθαι ἐς τὴν χώρην, καὶ αὐτὸς οἱ ἕπεσθαι ὁ νῦν ἐὼν Ἀριστέης· τότε δὲ, ὅτε εἵπετο τῷ θεῷ, εἶναι κόραξ. καὶ τὸν μὲν εἰπόντα ταῦτα ἀφανισθῆναι, σφέας δὲ Μεταποντῖνοι λέγουσι ἐς Δελφοὺς πέμψαντας τὸν θεὸν ἐπειρωτᾶν ὃ τι τὸ φάσμα τοῦ ἀνθρώπου εἴη. τὴν δὲ Πυθίην σφέας κελεύειν πείθεσθαι τῷ φάσματι, πειθομένοισι δὲ ἄμεινον συνοίσεσθαι. καὶ σφέας δεξαμένους ταῦτα ποιῆσαι ἐπιτελέα. καὶ νῦν ἔστηκε ἀνδριὰς ἐπωνυμίην ἔχων Ἀριστέω παρʼ αὐτῷ τῷ ἀγάλματι τοῦ Ἀπόλλωνος, πέριξ δὲ αὐτὸν δάφναι ἑστᾶσι· τὸ δὲ ἄγαλμα ἐν τῇ ἀγορῇ ἵδρυται. Ἀριστέω μέν νυν πέρι τοσαῦτα εἰρήσθω.
4.26. νόμοισι δὲ Ἰσσηδόνες τοῖσιδε λέγονται χρᾶσθαι. ἐπεὰν ἀνδρὶ ἀποθάνῃ πατήρ, οἱ προσήκοντες πάντες προσάγουσι πρόβατα, καὶ ἔπειτα ταῦτα θύσαντες καὶ καταταμόντες τὰ κρέα κατατάμνουσι καὶ τὸν τοῦ δεκομένου τεθνεῶτα γονέα, ἀναμίξαντες δὲ πάντα τὰ κρέα δαῖτα προτίθενται· τὴν δὲ κεφαλὴν αὐτοῦ ψιλώσαντες καὶ ἐκκαθήραντες καταχρυσοῦσι καὶ ἔπειτα ἅτε ἀγάλματι χρέωνται, θυσίας μεγάλας ἐπετείους ἐπιτελέοντες. παῖς δὲ πατρὶ τοῦτο ποιέει, κατά περ Ἕλληνες τὰ γενέσια. ἄλλως δὲ δίκαιοι καὶ οὗτοι λέγονται εἶναι, ἰσοκρατέες δὲ ὁμοίως αἱ γυναῖκες τοῖσι ἀνδράσι.

4.59. τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι.
4.61. τῆς δὲ γῆς τῆς Σκυθικῆς αἰνῶς ἀξύλου ἐούσης ὧδε σφι ἐς τὴν ἕψησιν τῶν κρεῶν ἐξεύρηται· ἐπειδὰν ἀποδείρωσι τὰ ἱρήια, γυμνοῦσι τὰ ὀστέα τῶν κρεῶν, ἔπειτα ἐσβάλλουσι, ἢν μὲν τύχωσι ἔχοντες, ἐς λέβητας ἐπιχωρίους, μάλιστα Λεσβίοισι κρητῆρσι προσεικέλους, χωρὶς ἢ ὅτι πολλῷ μέζονας· ἐς τούτους ἐσβάλλοντες ἕψουσι ὑποκαίοντες τὰ ὀστέα τῶν ἱρηίων. ἢν δὲ μή σφι παρῇ, ὁ λέβης, οἳ δὲ ἐς τὰς γαστέρας τῶν ἱρηίων ἐσβάλλοντες τὰ κρέα πάντα καὶ παραμίξαντες ὕδωρ ὑποκαίουσι τὰ ὀστέα· τὰ δὲ αἴθεται κάλλιστα, αἱ δὲ γαστέρες χωρέουσι εὐπετέως τὰ κρέα ἐψιλωμένα τῶν ὀστέων· καὶ οὕτω βοῦς τε ἑωυτὸν ἐξέψει καὶ τἆλλα ἱρήια ἑωυτὸ ἕκαστον. ἐπεὰν δὲ ἑψηθῇ τὰ κρέα, ὁ θύσας τῶν κρεῶν καὶ τῶν σπλάγχνων ἀπαρξάμενος ῥίπτει ἐς τὸ ἔμπροσθε. θύουσι δὲ καὶ τὰ ἄλλα πρόβατα καὶ ἵππους μάλιστα. 4.62. τοῖσι μὲν δὴ ἄλλοισι τῶν θεῶν οὕτω θύουσι καὶ ταῦτα τῶν κτηνέων, τῷ δὲ Ἄρεϊ ὧδε. κατὰ νομοὺς ἑκάστους τῶν ἀρχέων ἐσίδρυται σφι Ἄρεος ἱρὸν τοιόνδε φρυγάνων φάκελοι συννενέαται ὅσον τʼ ἐπὶ σταδίους τρεῖς μῆκος καὶ εὖρος, ὕψος δὲ ἔλασσον· ἄνω δὲ τούτου τετράγωνον ἄπεδον πεποίηται, καὶ τὰ μὲν τρία τῶν κώλων ἐστὶ ἀπότομα, κατὰ δὲ τὸ ἓν ἐπιβατόν. ἔτεος δὲ ἑκάστου ἁμάξας πεντήκοντα καὶ ἑκατὸν ἐπινέουσι φρυγάνων· ὑπονοστέει γὰρ δὴ αἰεὶ ὑπὸ τῶν χειμώνων. ἐπὶ τούτου δὴ τοῦ σηκοῦ ἀκινάκης σιδήρεος ἵδρυται ἀρχαῖος ἑκάστοισι, καὶ τοῦτʼ ἐστὶ τοῦ Ἄρεος τὸ ἄγαλμα. τούτῳ δὲ τῷ ἀκινάκῃ θυσίας ἐπετείους προσάγουσι προβάτων καὶ ἵππων, καὶ δὴ καὶ τοῖσιδʼ ἔτι πλέω θύουσι ἢ τοῖσι ἄλλοισι θεοῖσι· ὅσους ἂν τῶν πολεμίων ζωγρήσωσι, ἀπὸ τῶν ἑκατὸν ἀνδρῶν ἄνδρα θύουσι τρόπῳ οὐ τῷ αὐτῷ καὶ τὰ πρόβατα, ἀλλʼ ἑτεροίῳ. ἐπεὰν γὰρ οἶνον ἐπισπείσωσι κατὰ τῶν κεφαλέων, ἀποσφάζουσι τοὺς ἀνθρώπους ἐς ἄγγος καὶ ἔπειτα ἀνενείκαντες ἄνω ἐπὶ τὸν ὄγκον τῶν φρυγάνων καταχέουσι τὸ αἷμα τοῦ ἀκινάκεω. ἄνω μὲν δὴ φορέουσι τοῦτο, κάτω δὲ παρὰ τὸ ἱρὸν ποιεῦσι τάδε· τῶν ἀποσφαγέντων ἀνδρῶν τοὺς δεξιοὺς ὤμους πάντας ἀποταμόντες σὺν τῇσι χερσὶ ἐς τὸν ἠέρα ἱεῖσι, καὶ ἔπειτα καὶ τὰ ἄλλα ἀπέρξαντες ἱρήια ἀπαλλάσσονται. χεὶρ δὲ τῇ ἂν πέσῃ κέεται, καὶ χωρὶς ὁ νεκρός.
4.76. ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν. 4.77. καίτοι τινὰ ἤδη ἤκουσα λόγον ἄλλον ὑπὸ Πελοποννησίων λεγόμενον, ὡς ὑπὸ τοῦ Σκυθέων βασιλέος Ἀνάχαρσις ἀποπεμφθεὶς τῆς Ἑλλάδος μαθητὴς γένοιτο, ὀπίσω τε ἀπονοστήσας φαίη πρὸς τὸν ἀποπέμψαντα Ἕλληνας πάντας ἀσχόλους εἶναι ἐς πᾶσαν σοφίην πλὴν Λακεδαιμονίων, τούτοισι δὲ εἶναι μούνοισι σωφρόνως δοῦναι τε καὶ δέξασθαι λόγον. ἀλλʼ οὗτος μὲν ὁ λόγος ἄλλως πέπλασται ὑπʼ αὐτῶν Ἑλλήνων, ὁ δʼ ὧν ἀνὴρ ὥσπερ πρότερον εἰρέθη διεφθάρη. 4.78. οὗτος μέν νυν οὕτω δὴ ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας. πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέι γίνεται μετʼ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐγχωρίης· τὸν ἡ μήτηρ αὕτη γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέλαβε καὶ τὴν γυναῖκα τοῦ πατρός, τῇ οὔνομα ἦν Ὀποίη· ἦν δὲ αὕτη ἡ Ὀποίη ἀστή, ἐξ ἧς ἦν Ὄρικος Ἀριαπείθεϊ παῖς. βασιλεύων δὲ Σκυθέων ὁ Σκύλης διαίτῃ οὐδαμῶς ἠρέσκετο Σκυψικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο· εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενειτέων ἄστυ ʽοἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίουσ̓, ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκλῄσειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δʼ ἂν ταύτην ἠγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός· τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν· καὶ τά τε ἄλλα ἐχρᾶτο διαίτη Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων. ὅτε δὲ διατρίψειε μῆνα ἡ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. ταῦτα ποιέεσκε πολλάκις καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην. 4.79. ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. 4.80. ὡς δὲ μετὰ ταῦτα ἐξήλαυνε ὁ Σκύλης ἐς ἤθεα τὰ ἑωυτοῦ, οἱ Σκύθαι προστησάμενοι τὸν ἀδελφεὸν αὐτοῦ Ὀκταμασάδην, γεγονότα ἐκ τῆς Τήρεω θυγατρός, ἐπανιστέατο τῷ Σκύλῃ. ὁ δὲ μαθὼν τὸ γινόμενον ἐπʼ ἑωυτῷ καὶ τὴν αἰτίην διʼ ἣν ἐποιέετο, καταφεύγει ἐς τὴν Θρηίκην. πυθόμενος δὲ ὁ Ὀκταμασάδης ταῦτα ἐστρατεύετο ἐπὶ τὴν Θρηίκην. ἐπείτε δὲ ἐπὶ τῷ Ἴστρῳ ἐγένετο, ἠντίασάν μιν οἱ Θρήικες, μελλόντων δὲ αὐτῶν συνάψειν ἔπεμψε Σιτάλκης παρὰ τὸν Ὀκταμασάδην λέγων τοιάδε. “τι δεῖ ἡμέας ἀλλήλων πειρηθῆναι; εἶς μέν μευ τῆς ἀδελφεῆς παῖς, ἔχεις δέ μευ ἀδελφεόν. σὺ δέ μοι ἀπόδος τοῦτον, καὶ ἐγὼ σοὶ τὸν σὸν Σκύλην παραδίδωμι· στρατιῇ δὲ μήτε σὺ κινδυνεύσῃς μήτʼ ἐγώ.” ταῦτά οἱ πέμψας ὁ Σιτάλκης ἐπεκηρυκεύετο· ἦν γὰρ παρὰ τῷ Ὀκταμασάδη ἀδελφεὸς Σιτάλκεω πεφευγώς. ὁ δὲ Ὀκταμασάδης καταινέει ταῦτα, ἐκδοὺς δὲ τὸν ἑωυτοῦ μήτρωα Σιτάλκη ἔλαβε τὸν ἀδελφεὸν Σκύλην. καὶ Σιτάλκης μὲν παραλαβὼν τὸν ἀδελφεὸν ἀπήγετο, Σκύλεω δὲ Ὀκταμασάδης αὐτοῦ ταύτῃ ἀπέταμε τὴν κεφαλήν. οὕτω μὲν περιστέλλουσι τὰ σφέτερα νόμαια Σκύθαι, τοῖσι δὲ παρακτωμένοισι ξεινικοὺς νόμους τοιαῦτα ἐπιτίμια διδοῦσι.
4.96. ἐγὼ δὲ περὶ μὲν τούτου καὶ τοῦ καταγαίου οἰκήματος οὔτε ἀπιστέω οὔτε ὦν πιστεύω τι λίην, δοκέω δὲ πολλοῖσι ἔτεσι πρότερον τὸν Σάλμοξιν τοῦτον γενέσθαι Πυθαγόρεω. εἴτε δὲ ἐγένετό τις Σάλμοξις ἄνθρωπος, εἴτʼ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ.
4.99. τῆς δὲ Σκυθικῆς γῆς ἡ Θρηίκη τὸ ἐς θάλασσαν πρόκειται· κόλπου δὲ ἀγομένου τῆς γῆς ταύτης, ἡ Σκυθική τε ἐκδέκεται καὶ ὁ Ἴστρος ἐκδιδοῖ ἐς αὐτήν, πρὸς εὗρον ἄνεμον τὸ στόμα τετραμμένος. τὸ δὲ ἀπὸ Ἴστρου ἔρχομαι σημανέων τὸ πρὸς θάλασσαν αὐτῆς τῆς Σκυθικῆς χώρης ἐς μέτρησιν. ἀπὸ Ἴστρου αὕτη ἤδη ἡ ἀρχαίη Σκυθίη ἐστί, πρὸς μεσαμβρίην τε καὶ νότον ἄνεμον κειμένη, μέχρι πόλιος Καρκινίτιδος καλεομένης. τὸ δὲ ἀπὸ ταύτης τὴν μὲν ἐπὶ θάλασσαν τὴν αὐτὴν φέρουσαν, ἐοῦσαν ὀρεινήν τε χώρην καὶ προκειμένην τὸ ἐς Πόντον, νέμεται τὸ Ταυρικὸν ἔθνος μέχρι χερσονήσου τῆς τρηχέης καλεομένης· αὕτη δὲ ἐς θάλασσαν τὴν πρὸς ἀπηλιώτην ἄνεμον κατήκει. ἔστι γὰρ τῆς Σκυθικῆς τὰ δύο μέρεα τῶν οὔρων ἐς θάλασσαν φέροντα, τήν τε πρὸς μεσαμβρίην καὶ τὴν πρὸς τὴν ἠῶ, κατά περ τῆς Ἀττικῆς χώρης· καὶ παραπλήσια ταύτῃ καὶ οἱ Ταῦροι νέμονται τῆς Σκυθικῆς, ὡς εἰ τῆς Ἀττικῆς ἄλλο ἔθνος καὶ μὴ Ἀθηναῖοι νεμοίατο τὸν γουνὸν τὸν Σουνιακόν, μᾶλλον ἐς τὸν πόντον τὴν ἄκρην 1 ἀνέχοντα, τὸν ἀπὸ Θορικοῦ μέχρι Ἀναφλύστου δήμου· λέγω δὲ ὡς εἶναι ταῦτα σμικρὰ μεγάλοισι συμβάλλειν· τοιοῦτον ἡ Ταυρική ἐστι. ὃς δὲ τῆς Ἀττικῆς ταῦτα μὴ παραπέπλωκε, ἐγὼ δὲ ἄλλως δηλώσω· ὡς εἰ τῆς Ἰηπυγίης ἄλλο ἔθνος καὶ μὴ Ἰήπυγες ἀρξάμενοι ἐκ Βρεντεσίου λιμένος ἀποταμοίατο μέχρι Τάραντος καὶ νεμοίατο τὴν ἄκρην. δύο δὲ λέγων ταῦτα πολλὰ λέγω παρόμοια, τοῖσι ἄλλοισι ἔοικε ἡ Ταυρική.

4.127. πρὸς ταῦτα ὁ Σκυθέων βασιλεὺς Ἰδάνθυρσος λέγει τάδε. “οὕτω τὸ ἐμὸν ἔχει, ὦ Πέρσα. ἐγὼ οὐδένα κω ἀνθρώπων δείσας ἔφυγον οὔτε πρότερον οὔτε νῦν σὲ φεύγω, οὐδέ τι νεώτερον εἰμὶ ποιήσας νῦν ἢ καὶ ἐν εἰρήνη ἐώθεα ποιέειν. ὅ τι δὲ οὐκ αὐτίκα μάχομαι τοι, ἐγὼ καὶ τοῦτο σημανέω. ἡμῖν οὔτε ἄστεα οὔτε γῆ πεφυτευμένη ἐστί, τῶν πέρι δείσαντες μὴ ἁλῷ, ἢ καρῇ ταχύτερον ἂν ὑμῖν συμμίσγοιμεν ἐς μάχην. εἰ δὲ δέοι πάντως ἐς τοῦτο κατὰ τάχος ἀπικνέεσθαι, τυγχάνουσι ἡμῖν ἐόντες τάφοι πατρώιοι· φέρετε, τούτους ἀνευρόντες συγχέειν πειρᾶσθε αὐτούς, καὶ γνώσεσθε τότε εἴτε ὑμῖν μαχησόμεθα περὶ τῶν τάφων εἴτε καὶ οὐ μαχησόμεθα. πρότερον δέ, ἢν μὴ ἡμέας λόγος αἱρέῃ, οὐ συμμίξομεν τοι. ἀμφὶ μὲν μάχῃ τοσαῦτα εἰρήσθω, δεσπότας δὲ ἐμοὺς ἐγὼ Δία τε νομίζω τὸν ἐμὸν πρόγονον καὶ Ἱστίην τὴν Σκυθέων βασίλειαν μούνους εἶναι. σοὶ δὲ ἀντὶ μὲν δώρων γῆς τε καὶ ὕδατος δῶρα πέμψω τοιαῦτα οἷα σοὶ πρέπει ἐλθεῖν, ἀντὶ δὲ τοῦ ὅτι δεσπότης ἔφησας εἶναι ἐμός, κλαίειν λέγω.” τοῦτο ἐστὶ ἡ ἀπὸ Σκυθέων ῥῆσις. 1

4.172. Αὐσχισέων δὲ τούτων τὸ πρὸς ἑσπέρης ἔχονται Νασαμῶνες, ἔθνος ἐὸν πολλόν, οἳ τὸ θέρος καταλείποντες ἐπὶ τῇ θαλάσσῃ τὰ πρόβατα ἀναβαίνουσι ἐς Αὔγιλα χῶρον ὀπωριεῦντες τοὺς φοίνικας. οἳ δὲ πολλοὶ καὶ ἀμφιλαφέες πεφύκασι, πάντες ἐόντες καρποφόροι. τοὺς δὲ ἀττελέβους ἐπεὰν θηρεύσωσι, αὐήναντες πρὸς τὸν ἥλιον καταλέουσι καὶ ἔπειτα ἐπὶ γάλα ἐπιπάσσοντες πίνουσι. γυναῖκας δὲ νομίζοντες πολλὰς ἔχειν ἕκαστος ἐπίκοινον αὐτέων τὴν μῖξιν ποιεῦνται τρόπῳ παραπλησίῳ τῷ καὶ Μασσαγέται· ἐπεὰν σκίπωνα προστήσωνται, μίσγονται. πρῶτον δὲ γαμέοντος Νασαμῶνος ἀνδρὸς νόμος ἐστὶ τὴν νύμφην νυκτὶ τῇ πρώτῃ διὰ πάντων διεξελθεῖν τῶν δαιτυμόνων μισγομένην· τῶν δὲ ὡς ἕκαστος οἱ μιχθῇ, διδοῖ δῶρον τὸ ἂν ἔχῃ φερόμενος ἐξ οἴκου. ὁρκίοισι δὲ καὶ μαντικῇ χρέωνται τοιῇδε· ὀμνύουσι μὲν τοὺς παρὰ σφίσι ἄνδρας δικαιοτάτους καὶ ἀρίστους λεγομένους γενέσθαι, τούτους, τῶν τύμβων ἁπτόμενοι· μαντεύονται δὲ ἐπὶ τῶν προγόνων φοιτέοντες τὰ σήματα, καὶ κατευξάμενοι ἐπικατακοιμῶνται· τὸ δʼ ἂν ἴδη ἐν τῇ, ὄψι ἐνύπνιον, τούτῳ χρᾶται. πίστισι δὲ τοιῇσιδε χρέωνται· ἐκ τῆς χειρὸς διδοῖ πιεῖν καὶ αὐτὸς ἐκ τῆς τοῦ ἑτέρου πίνει. ἢν δὲ μὴ ἔχωσι ὑγρὸν μηδέν, οἳ δὲ τῆς χαμᾶθεν σποδοῦ λαβόντες λείχουσι.

4.188. θυσίαι δὲ τοῖσι νομάσι εἰσὶ αἵδε. ἐπεὰν τοῦ ὠτὸς ἀπάρξωνται τοῦ κτήνεος, ῥιπτέουσι ὑπὲρ τὸν δόμον, τοῦτο δὲ ποιήσαντες ἀποστρέφουσι τὸν αὐχένα αὐτοῦ· θύουσι δὲ ἡλίῳ καὶ σελήνῃ μούνοισι. τούτοισι μέν νυν πάντες Λίβυες θύουσι, ἀτὰρ οἱ περὶ τὴν Τριτωνίδα λίμνην νέμοντες τῇ Ἀθηναίῃ μάλιστα, μετὰ δὲ τῷ; Τρίτωνι καὶ τῷ Ποσειδέωνι.
4.189. τὴν δὲ ἄρα ἐσθῆτα καὶ τὰς αἰγίδας τῶν ἀγαλμάτων τῆς Ἀθηναίης ἐκ τῶν Λιβυσσέων ἐποιήσαντο οἱ Ἕλληνες· πλὴν γὰρ ἢ ὅτι σκυτίνη ἡ ἐσθὴς τῶν Λιβυσσέων ἐστὶ καὶ οἱ θύσανοι οἱ ἐκ τῶν αἰγίδων αὐτῇσι οὐκ ὄφιες εἰσὶ ἀλλὰ ἱμάντινοι, τά γε ἄλλα πάντα κατὰ τὠυτὸ ἔσταλται. καὶ δὴ καὶ τὸ οὔνομα κατηγορέει ὅτι ἐκ Λιβύης ἥκει ἡ στολὴ τῶν Παλλαδίων· αἰγέας γὰρ περιβάλλονται ψιλὰς περὶ τὴν ἐσθῆτα θυσανωτὰς αἱ Λίβυσσαι κεχριμένας ἐρευθεδάνῳ, ἐκ δὲ τῶν αἰγέων τουτέων αἰγίδας οἱ Ἕλληνες μετωνόμασαν. δοκέει δʼ ἔμοιγε καὶ ὀλολυγὴ ἐν ἱροῖσι ἐνθαῦτα πρῶτον γενέσθαι· κάρτα γὰρ ταύτῃ χρέωνται καλῶς αἱ Λίβυσσαι. καὶ τέσσερας ἵππους συζευγνύναι παρὰ Λιβύων οἱ Ἕλληνες μεμαθήκασι.
6.56. γέρεά τε δὴ τάδε τοῖσι βασιλεῦσι Σπαρτιῆται δεδώκασι, ἱρωσύνας δύο, Διός τε Λακεδαίμονος καὶ Διὸς οὐρανίου, καὶ πόλεμον ἐκφέρειν ἐπʼ ἣν ἂν βούλωνται χώρην, τούτου δὲ μηδένα εἶναι Σπαρτιητέων διακωλυτήν, εἰ δὲ μὴ αὐτὸν ἐν τῷ ἄγεϊ ἐνέχεσθαι. στρατευομένων δὲ πρώτους ἰέναι τοὺς βασιλέας, ὑστάτους δὲ ἀπιέναι· ἑκατὸν δὲ ἄνδρας λογάδας ἐπὶ στρατιῆς φυλάσσειν αὐτούς· προβάτοισι δὲ χρᾶσθαι ἐν τῇσι ἐξοδίῃσι ὁκόσοισι ἂν ὦν ἐθέλωσι, τῶν δὲ θυομένων πάντων τὰ δέρματά τε καὶ τὰ νῶτα λαμβάνειν σφεας.
6.58. ταῦτα μὲν ζῶσι τοῖσι βασιλεῦσι δέδοται ἐκ τοῦ κοινοῦ τῶν Σπαρτιητέων, ἀποθανοῦσι δὲ τάδε. ἱππέες περιαγγέλλουσι τὸ γεγονὸς κατὰ πᾶσαν τὴν Λακωνικήν, κατὰ δὲ τὴν πόλιν γυναῖκες περιιοῦσαι λέβητα κροτέουσι. ἐπεὰν ὦν τοῦτο γίνηται τοιοῦτο, ἀνάγκη ἐξ οἰκίης ἑκάστης ἐλευθέρους δύο καταμιαίνεσθαι, ἄνδρα τε καὶ γυναῖκα· μὴ ποιήσασι δὲ τοῦτο ζημίαι μεγάλαι ἐπικέαται. νόμος δὲ τοῖσι Λακεδαιμονίοισι κατὰ τῶν βασιλέων τοὺς θανάτους ἐστὶ ὡυτὸς καὶ τοῖσι βαρβάροισι τοῖσι ἐν τῇ Ἀσίῃ· τῶν γὰρ ὦν βαρβάρων οἱ πλεῦνες τῷ αὐτῷ νόμῳ χρέωνται κατὰ τοὺς θανάτους τῶν βασιλέων. ἐπεὰν γὰρ ἀποθάνῃ βασιλεὺς Λακεδαιμονίων, ἐκ πάσης δεῖ Λακεδαίμονος, χωρὶς Σπαρτιητέων, ἀριθμῷ τῶν περιοίκων ἀναγκαστοὺς ἐς τὸ κῆδος ἰέναι. τούτων ὦν καὶ τῶν εἱλωτέων καὶ αὐτῶν Σπαρτιητέων ἐπεὰν συλλεχθέωσι ἐς τὠυτὸ πολλαὶ χιλιάδες σύμμιγα τῇσι γυναιξί, κόπτονταί τε τὰ μέτωπα προθύμως καὶ οἰμωγῇ διαχρέωνται ἀπλέτῳ, φάμενοι τὸν ὕστατον αἰεὶ ἀπογενόμενον τῶν βασιλέων, τοῦτον δὴ γενέσθαι ἄριστον. ὃς δʼ ἂν ἐν πολέμῳ τῶν βασιλέων ἀποθάνῃ, τούτῳ δὲ εἴδωλον σκευάσαντες ἐν κλίνῃ εὖ ἐστρωμένῃ ἐκφέρουσι. ἐπεὰν δὲ θάψωσι, ἀγορὴ δέκα ἡμερέων οὐκ ἵσταταί σφι οὐδʼ ἀρχαιρεσίη συνίζει, ἀλλὰ πενθέουσι ταύτας τὰς ἡμέρας. 6.59. συμφέρονται δὲ ἄλλο οὗτοι τόδε τοῖσι Πέρσῃσι· ἐπεὰν ἀποθανόντος τοῦ βασιλέος ἄλλος ἐνίστηται βασιλεύς, οὗτος ὁ ἐσιὼν ἐλευθεροῖ ὅστις τι Σπαρτιητέων τῷ βασιλέι ἢ τῷ δημοσίῳ ὤφειλε· ἐν δʼ αὖ Πέρσῃσι ὁ κατιστάμενος βασιλεὺς τὸν προοφειλόμενον φόρον μετιεῖ τῇσι πόλισι πάσῃσι. 6.60. συμφέρονται δὲ καὶ τάδε Αἰγυπτίοισι Λακεδαιμόνιοι· οἱ κήρυκες αὐτῶν καὶ αὐληταὶ καὶ μάγειροι ἐκδέκονται τὰς πατρωίας τέχνας, καὶ αὐλητής τε αὐλητέω γίνεται καὶ μάγειρος μαγείρου καὶ κῆρυξ κήρυκος· οὐ κατὰ λαμπροφωνίην ἐπιτιθέμενοι ἄλλοι σφέας παρακληίουσι, ἀλλὰ κατὰ τὰ πάτρια ἐπιτελέουσι. 6.61. ταῦτα μὲν δὴ οὕτω γίνεται. τότε δὲ τὸν Κλεομένεα ἐόντα ἐν τῇ Αἰγίνῃ καὶ κοινὰ τῇ Ἑλλάδι ἀγαθὰ προεργαζόμενον ὁ Δημάρητος διέβαλε, οὐκ Αἰγινητέων οὕτω κηδόμενος ὡς φθόνῳ καὶ ἄγῃ χρεώμενος. Κλεομένης δὲ νοστήσας ἀπʼ Αἰγίνης ἐβούλευε τὸν Δημάρητον παῦσαι τῆς βασιληίης, διὰ πρῆγμα τοιόνδε ἐπίβασιν ἐς αὐτὸν ποιεύμενος. Ἀρίστωνι βασιλεύοντι ἐν Σπάρτῃ καὶ γήμαντι γυναῖκας δύο παῖδες οὐκ ἐγίνοντο. καὶ οὐ γὰρ συνεγινώσκετο αὐτὸς τούτων εἶναι αἴτιος, γαμέει τρίτην γυναῖκα· ὧδε δὲ γαμέει. ἦν οἱ φίλος τῶν Σπαρτιητέων ἀνήρ, τῷ προσέκειτο τῶν ἀστῶν μάλιστα ὁ Ἀρίστων. τούτῳ τῷ ἀνδρὶ ἐτύγχανε ἐοῦσα γυνὴ καλλίστη μακρῷ τῶν ἐν Σπάρτῃ γυναικῶν, καὶ ταῦτα μέντοι καλλίστη ἐξ αἰσχίστης γενομένη. ἐοῦσαν γάρ μιν τὸ εἶδος φλαύρην ἡ τροφὸς αὐτῆς, οἷα ἀνθρώπων τε ὀλβίων θυγατέρα καὶ δυσειδέα ἐοῦσαν, πρὸς δὲ καὶ ὁρῶσα τοὺς γονέας συμφορὴν τὸ εἶδος αὐτῆς ποιευμένους, ταῦτα ἕκαστα μαθοῦσα ἐπιφράζεται τοιάδε· ἐφόρεε αὐτὴν ἀνὰ πᾶσαν ἡμέρην ἐς τὸ τῆς Ἑλένης ἱρόν. τὸ δʼ ἐστὶ ἐν τῇ Θεράπνῃ καλεομένῃ ὕπερθε τοῦ Φοιβηίου ἱροῦ. ὅκως δὲ ἐνείκειε ἡ τροφός, πρός τε τὤγαλμα ἵστα καὶ ἐλίσσετο τὴν θεὸν ἀπαλλάξαι τῆς δυσμορφίης τὸ παιδίον. καὶ δή κοτε ἀπιούσῃ ἐκ τοῦ ἱροῦ τῇ τροφῷ γυναῖκα λέγεται ἐπιφανῆναι, ἐπιφανεῖσαν δὲ ἐπειρέσθαι μιν ὅ τι φέρει ἐν τῇ ἀγκάλῃ, καὶ τὴν φράσαι ὡς παιδίον φορέει, τὴν δὲ κελεῦσαί οἱ δέξαι, τὴν δὲ οὐ φάναι· ἀπειρῆσθαι γάρ οἱ ἐκ τῶν γειναμένων μηδενὶ ἐπιδεικνύναι· τὴν δὲ πάντως ἑωυτῇ κελεύειν ἐπιδέξαι. ὁρῶσαν δὲ τὴν γυναῖκα περὶ πολλοῦ ποιευμένην ἰδέσθαι, οὕτω δὴ τὴν τροφὸν δέξαι τὸ παιδίον· τὴν δὲ καταψῶσαν τοῦ παιδίου τὴν κεφαλὴν εἶπαι ὡς καλλιστεύσει πασέων τῶν ἐν Σπάρτῃ γυναικῶν. ἀπὸ μὲν δὴ ταύτης τῆς ἡμέρης μεταπεσεῖν τὸ εἶδος. γαμέει δὲ δή μιν ἐς γάμου ὥρην ἀπικομένην Ἄγητος ὁ Ἀλκείδεω, οὗτος δὴ ὁ τοῦ Ἀρίστωνος φίλος. 6.62. τὸν δὲ Ἀρίστωνα ἔκνιζε ἄρα τῆς γυναικὸς ταύτης ὁ ἔρως· μηχανᾶται δὴ τοιάδε· αὐτός τε τῷ ἑταίρῳ, τοῦ ἦν ἡ γυνὴ αὕτη, ὑποδέκεται δωτίνην δώσειν τῶν ἑωυτοῦ πάντων ἕν, τὸ ἂν αὐτὸς ἐκεῖνος ἕληται, καὶ τὸν ἑταῖρον ἑωυτῷ ἐκέλευε ὡσαύτως τὴν ὁμοίην διδόναι· ὁ δὲ οὐδὲν φοβηθεὶς ἀμφὶ τῇ γυναικί, ὁρέων ἐοῦσαν καὶ Ἀρίστωνι γυναῖκα, καταινέει ταῦτα· ἐπὶ τούτοισι δὲ ὅρκους ἐπήλασαν. μετὰ δὲ αὐτός τε ὁ Ἀρίστων ἔδωκε τοῦτο, ὅ τι δὴ ἦν, τὸ εἵλετο τῶν κειμηλίων τῶν Ἀρίστωνος ὁ Ἄγητος, καὶ αὐτὸς τὴν ὁμοίην ζητέων φέρεσθαι παρʼ ἐκείνου, ἐνθαῦτα δὴ τοῦ ἑταίρου τὴν γυναῖκα ἐπειρᾶτο ἀπάγεσθαι. ὁ δὲ πλὴν τούτου μούνου τὰ ἄλλα ἔφη καταινέσαι· ἀναγκαζόμενος μέντοι τῷ τε ὅρκῳ καὶ τῆς ἀπάτης τῇ παραγωγῇ ἀπιεῖ ἀπάγεσθαι. 6.63. οὕτω μὲν δὴ τὴν τρίτην ἐσηγάγετο γυναῖκα ὁ Ἀρίστων, τὴν δευτέρην ἀποπεμψάμενος. ἐν δέ οἱ χρόνῳ ἐλάσσονι καὶ οὐ πληρώσασα τοὺς δέκα μῆνας ἡ γυνὴ αὕτη τίκτει τοῦτον δὴ τὸν Δημάρητον. καί τίς οἱ τῶν οἰκετέων ἐν θώκῳ κατημένῳ μετὰ τῶν ἐφόρων ἐξαγγέλλει ὥς οἱ παῖς γέγονε. ὁ δὲ ἐπιστάμενός τε τὸν χρόνον τῷ ἠγάγετο τὴν γυναῖκα καὶ ἐπὶ δακτύλων συμβαλλόμενος τοὺς μῆνας, εἶπε ἀπομόσας “οὐκ ἂν ἐμὸς εἴη.” τοῦτο ἤκουσαν μὲν οἱ ἔφοροι, πρῆγμα μέντοι οὐδὲν ἐποιήσαντο τὸ παραυτίκα. ὁ δὲ παῖς ηὔξετο, καὶ τῷ Ἀρίστωνι τὸ εἰρημένον μετέμελε· παῖδα γὰρ τὸν Δημάρητον ἐς τὰ μάλιστά οἱ ἐνόμισε εἶναι. Δημάρητον δὲ αὐτῷ οὔνομα ἔθετο διὰ τόδε· πρότερον τούτων πανδημεὶ Σπαρτιῆται Ἀρίστωνι, ὡς ἀνδρὶ εὐδοκιμέοντι διὰ πάντων δὴ τῶν βασιλέων τῶν ἐν Σπάρτῃ γενομένων, ἀρὴν ἐποιήσαντο παῖδα γενέσθαι. 6.64. διὰ τοῦτο μέν οἱ τὸ οὔνομα Δημάρητος ἐτέθη· χρόνου δὲ προϊόντος Ἀρίστων μὲν ἀπέθανε, Δημάρητος δὲ ἔσχε τὴν βασιληίην. ἔδεε δέ, ὡς ἔοικε, ἀνάπυστα γενόμενα ταῦτα καταπαῦσαι Δημάρητον τῆς βασιληίης διὰ τὰ 1 Κλεομένεϊ διεβλήθη μεγάλως πρότερόν τε ὁ Δημάρητος ἀπαγαγὼν τὴν στρατιὴν ἐξ Ἐλευσῖνος, καὶ δὴ καὶ τότε ἐπʼ Αἰγινητέων τοὺς μηδίσαντας διαβάντος Κλεομένεος. 6.65. ὁρμηθεὶς ὦν ἀποτίνυσθαι ὁ Κλεομένης συντίθεται Λευτυχίδῃ τῷ Μενάρεος τοῦ Ἄγιος, ἐόντι οἰκίης τῆς αὐτῆς Δημαρήτῳ, ἐπʼ ᾧ τε, ἢν αὐτὸν καταστήσῃ βασιλέα ἀντὶ Δημαρήτου, ἕψεταί οἱ ἐπʼ Αἰγινήτας. ὁ δὲ Λευτυχίδης ἦν ἐχθρὸς τῷ Δημαρήτῳ μάλιστα γεγονὼς διὰ πρῆγμα τοιόνδε· ἁρμοσαμένου Λευτυχίδεω Πέρκαλον τὴν Χίλωνος τοῦ Δημαρμένου θυγατέρα, ὁ Δημάρητος ἐπιβουλεύσας ἀποστερέει Λευτυχίδεα τοῦ γάμου, φθάσας αὐτὸς τὴν Πέρκαλον ἁρπάσας καὶ σχὼν γυναῖκα. κατὰ τοῦτο μὲν τῷ Λευτυχίδῃ ἡ ἔχθρη ἡ ἐς τὸν Δημάρητον ἐγεγόνεε, τότε δὲ ἐκ τῆς Κλεομένεος προθυμίης ὁ Λευτυχίδης κατόμνυται Δημαρήτῳ, φὰς αὐτὸν οὐκ ἱκνεομένως βασιλεύειν Σπαρτιητέων οὐκ ἐόντα παῖδα Ἀρίστωνος· μετὰ δὲ τὴν κατωμοσίην ἐδίωκε, ἀνασώζων ἐκεῖνο τὸ ἔπος τὸ εἶπε Ἀρίστων τότε ὅτε οἱ ἐξήγγειλε ὁ οἰκέτης παῖδα γεγονέναι, ὁ δὲ συμβαλόμενος τοὺς μῆνας ἀπώμοσε φὰς οὐκ ἑωυτοῦ μιν εἶναι. τούτου δὴ ἐπιβατεύων τοῦ ῥήματος ὁ Λευτυχίδης ἀπέφαινε τὸν Δημάρητον οὔτε ἐξ Ἀρίστωνος γεγονότα οὔτε ἱκνευμένως βασιλεύοντα Σπάρτης, τοὺς ἐφόρους μάρτυρας παρεχόμενος κείνους οἳ τότε ἐτύγχανον πάρεδροί τε ἐόντες καὶ ἀκούσαντες ταῦτα Ἀρίστωνος.
6.75. μαθόντες δὲ Κλεομένεα Λακεδαιμόνιοι ταῦτα πρήσσοντα, κατῆγον αὐτὸν δείσαντες ἐπὶ τοῖσι αὐτοῖσι ἐς Σπάρτην τοῖσι καὶ πρότερον ἦρχε. κατελθόντα δὲ αὐτὸν αὐτίκα ὑπέλαβε μανίη νοῦσος, ἐόντα καὶ πρότερον ὑπομαργότερον· ὅκως γὰρ τεῷ ἐντύχοι Σπαρτιητέων, ἐνέχραυε ἐς τὸ πρόσωπον τὸ σκῆπτρον. ποιέοντα δὲ αὐτὸν ταῦτα καὶ παραφρονήσαντα ἔδησαν οἱ προσήκοντες ἐν ξύλω· ὁ δὲ δεθεὶς τὸν φύλακον μουνωθέντα ἰδὼν τῶν ἄλλων αἰτέει μάχαιραν· οὐ βουλομένου δὲ τὰ πρῶτα τοῦ φυλάκου διδόναι ἀπείλεε τά μιν αὖτις ποιήσει, ἐς ὁ δείσας τὰς ἀπειλὰς ὁ φύλακος ʽἦν γὰρ τῶν τις εἱλωτέων’ διδοῖ οἱ μάχαιραν. Κλεομένης δὲ παραλαβὼν τὸν σίδηρον ἄρχετο ἐκ τῶν κνημέων ἑωυτὸν λωβώμενος· ἐπιτάμνων γὰρ κατὰ μῆκος τὰς σάρκας προέβαινε ἐκ τῶν κνημέων ἐς τοὺς μηρούς, ἐκ δὲ τῶν μηρῶν ἔς τε τὰ ἰσχία καὶ τὰς λαπάρας, ἐς ὃ ἐς τὴν γαστέρα ἀπίκετο, καὶ ταύτην καταχορδεύων ἀπέθανε τρόπῳ τοιούτῳ, ὡς μὲν οἱ πολλοὶ λέγουσι Ἐλλήνων, ὅτι τὴν Πυθίην ἀνέγνωσε τὰ περὶ Δημαρήτου λέγειν γενόμενα, ὡς δὲ Ἀθηναῖοι μοῦνοι λέγουσι, διότι ἐς Ἐλευσῖνα ἐσβαλὼν ἔκειρε τὸ τέμενος τῶν θεῶν, ὡς δὲ Ἀργεῖοι, ὅτι ἐξ ἱροῦ αὐτῶν τοῦ Ἄργου Ἀργείων τοὺς καταφυγόντας ἐκ τῆς μάχης καταγινέων κατέκοπτε καὶ αὐτὸ τὸ ἄλσος ἐν ἀλογίῃ ἔχων ἐνέπρησε.
6.80. ἐνθαῦτα δὴ ὁ Κλεομένης ἐκέλευε πάντα τινὰ τῶν εἱλωτέων περινέειν ὕλῃ τὸ ἄλσος, τῶν δὲ πειθομένων ἐνέπρησε τὸ ἄλσος. καιομένου δὲ ἤδη ἐπείρετο τῶν τινα αὐτομόλων τίνος εἴη θεῶν τὸ ἄλσος· ὁ δὲ ἔφη Ἄργου εἶναι. ὁ δὲ ὡς ἤκουσε, ἀναστενάξας μέγα εἶπε “ὦ Ἄπολλον χρηστήριε, ἦ μεγάλως με ἠπάτηκας φάμενος Ἄργος αἱρήσειν· συμβάλλομαι δʼ ἐξήκειν μοι τὸ χρηστήριον.”
6.84. Ἀργεῖοι μέν νυν διὰ ταῦτα Κλεομένεα φασὶ μανέντα ἀπολέσθαι κακῶς· αὐτοὶ δὲ Σπαρτιῆται φασὶ ἐκ δαιμονίου μὲν οὐδενὸς μανῆναι Κλεομένεα, Σκύθῃσι δὲ ὁμιλήσαντά μιν ἀκρητοπότην γενέσθαι καὶ ἐκ τούτου μανῆναι. Σκύθας γὰρ τοὺς νομάδας, ἐπείτε σφι Δαρεῖον ἐμβαλεῖν ἐς τὴν χώρην, μετὰ ταῦτα μεμονέναι μιν τίσασθαι, πέμψαντας δὲ ἐς Σπάρτην συμμαχίην τε ποιέεσθαι καὶ συντίθεσθαι ὡς χρεὸν εἴη αὐτοὺς μὲν τοὺς Σκύθας παρὰ Φᾶσιν ποταμὸν πειρᾶν ἐς τὴν Μηδικὴν ἐσβάλλειν, σφέας δὲ τοὺς Σπαρτιήτας κελεύειν ἐξ Ἐφέσου ὁρμωμένους ἀναβαίνειν καὶ ἔπειτα ἐς τὠυτὸ ἀπαντᾶν. Κλεομένεα δὲ λέγουσι ἡκόντων τῶν Σκυθέων ἐπὶ ταῦτα ὁμιλέειν σφι μεζόνως, ὁμιλέοντα δὲ μᾶλλον τοῦ ἱκνεομένου μαθεῖν τὴν ἀκρητοποσίην παρʼ αὐτῶν· ἐκ τούτου δὲ μανῆναί μιν νομίζουσι Σπαρτιῆται. ἔκ τε τόσου, ὡς αὐτοὶ λέγουσι, ἐπεὰν ζωρότερον βούλωνται πιεῖν, Ἐπισκύθισον λέγουσι. οὕτω δὴ Σπαρτιῆται τὰ περὶ Κλεομένεα λέγουσι· ἐμοὶ δὲ δοκέει τίσιν ταύτην ὁ Κλεομένης Δημαρήτῳ ἐκτῖσαι.
7.3. Δαρείου δὲ οὐκ ἀποδεικνυμένου κω γνώμην, ἐτύγχανε κατὰ τὠυτὸ τούτοισι καὶ Δημάρητος ὁ Ἀρίστωνος ἀναβεβηκὼς ἐς Σοῦσα, ἐστερημένος τε τῆς ἐν Σπάρτῃ βασιληίης καὶ φυγὴν ἐπιβαλὼν ἑωυτῷ ἐκ Λακεδαίμονος. οὗτος ὡνὴρ πυθόμενος τῶν Δαρείου παίδων τὴν διαφορήν, ἐλθών, ὡς ἡ φάτις μιν ἔχει, Ξέρξῃ συνεβούλευε λέγειν πρὸς τοῖσι ἔλεγε ἔπεσι, ὡς αὐτὸς μὲν γένοιτο Δαρείῳ ἤδη βασιλεύοντι καὶ ἔχοντι τὸ Περσέων κράτος, Ἀρτοβαζάνης δὲ ἔτι ἰδιώτῃ ἐόντι Δαρείῳ· οὔκων οὔτε οἰκὸς εἴη οὔτε δίκαιον ἄλλον τινὰ τὸ γέρας ἔχειν πρὸ ἑωυτοῦ· ἐπεί γε καὶ ἐν Σπάρτῃ ἔφη ὁ Δημάρητος ὑποτιθέμενος οὕτω νομίζεσθαι, ἢν οἳ μὲν προγεγονότες ἔωσι πρὶν ἢ τὸν πατέρα σφέων βασιλεῦσαι, ὁ δὲ βασιλεύοντι ὀψίγονος ἐπιγένηται, τοῦ ἐπιγενομένου τὴν ἔκδεξιν τῆς βασιληίης γίνεσθαι. χρησαμένου δὲ Ξέρξεω τῇ Δημαρήτου ὑποθήκῃ, γνοὺς ὁ Δαρεῖος ὡς λέγοι δίκαια βασιλέα μιν ἀπέδεξε. δοκέειν δέ μοι, καὶ ἄνευ ταύτης τῆς ὑποθήκης βασιλεῦσαι ἂν Ξέρξης· ἡ γὰρ Ἄτοσσα εἶχε τὸ πᾶν κράτος.
7.6. ταῦτα ἔλεγε οἷα νεωτέρων ἔργων ἐπιθυμητὴς ἐὼν καὶ θέλων αὐτὸς τῆς Ἑλλάδος ὕπαρχος εἶναι. χρόνῳ δὲ κατεργάσατό τε καὶ ἀνέπεισε ὥστε ποιέειν ταῦτα Ξέρξην· συνέλαβε γὰρ καὶ ἄλλα οἱ σύμμαχα γενόμενα ἐς τὸ πείθεσθαι Ξέρξην. τοῦτο μὲν ἀπὸ τῆς Θεσσαλίης παρὰ τῶν Ἀλευαδέων ἀπιγμένοι ἄγγελοι ἐπεκαλέοντο βασιλέα πᾶσαν προθυμίην παρεχόμενοι ἐπὶ τὴν Ἑλλάδα· οἱ δὲ Ἀλευάδαι οὗτοι ἦσαν Θεσσαλίης βασιλέες. τοῦτο δὲ Πεισιστρατιδέων οἱ ἀναβεβηκότες ἐς Σοῦσα, τῶν τε αὐτῶν λόγων ἐχόμενοι τῶν καὶ οἱ Ἀλευάδαι, καὶ δή τι πρὸς τούτοισι ἔτι πλέον προσωρέγοντό οἱ· ἔχοντες Ὀνομάκριτον ἄνδρα Ἀθηναῖον, χρησμολόγον τε καὶ διαθέτην χρησμῶν τῶν Μουσαίου, ἀναβεβήκεσαν, τὴν ἔχθρην προκαταλυσάμενοι. ἐξηλάσθη γὰρ ὑπὸ Ἱππάρχου τοῦ Πεισιστράτου ὁ Ὀνομάκριτος ἐξ Ἀθηνέων, ἐπʼ αὐτοφώρῳ ἁλοὺς ὑπὸ Λάσου τοῦ Ἑρμιονέος ἐμποιέων ἐς τὰ Μουσαίου χρησμόν, ὡς αἱ ἐπὶ Λήμνῳ ἐπικείμεναι νῆσοι ἀφανιζοίατο κατὰ τῆς θαλάσσης. διὸ ἐξήλασέ μιν ὁ Ἵππαρχος, πρότερον χρεώμενος τὰ μάλιστα. τότε δὲ συναναβὰς ὅκως ἀπίκοιτο ἐς ὄψιν τὴν βασιλέος, λεγόντων τῶν Πεισιστρατιδέων περὶ αὐτοῦ σεμνοὺς λόγους, κατέλεγε τῶν χρησμῶν· εἰ μέν τι ἐνέοι σφάλμα φέρον τῷ βαρβάρῳ, τῶν μὲν ἔλεγε οὐδέν, ὁ δὲ τὰ εὐτυχέστατα ἐκλεγόμενος ἔλεγε τόν τε Ἑλλήσποντον ὡς ζευχθῆναι χρεὸν εἴη ὑπʼ ἀνδρὸς Πέρσεω, τήν τε ἔλασιν ἐξηγεόμενος. οὗτός τε δὴ χρησμῳδέων προσεφέρετο καὶ οἵ τε Πεισιστρατίδαι καὶ οἱ Ἀλευάδαι γνώμας ἀποδεικνύμενοι.
7.8. Ξέρξης δὲ μετὰ Αἰγύπτου ἅλωσιν ὡς ἔμελλε ἐς χεῖρας ἄξεσθαι τὸ στράτευμα τὸ ἐπὶ τὰς Ἀθήνας, σύλλογον ἐπίκητον Περσέων τῶν ἀρίστων ἐποιέετο, ἵνα γνώμας τε πύθηται σφέων καὶ αὐτὸς ἐν πᾶσι εἴπῃ τὰ θέλει. ὡς δὲ συνελέχθησαν, ἔλεξεν Ξέρξης τάδε.
7.8. “ἄνδρες Πέρσαι, οὔτʼ αὐτὸς κατηγήσομαι νόμον τόνδε ἐν ὑμῖν τιθείς, παραδεξάμενός τε αὐτῷ χρήσομαι. ὡς γὰρ ἐγὼ πυνθάνομαι τῶν πρεσβυτέρων, οὐδαμά κω ἠτρεμίσαμεν, ἐπείτε παρελάβομεν τὴν ἡγεμονίην τήνδε παρὰ Μήδων, Κύρου κατελόντος Ἀστυάγεα· ἀλλὰ θεός τε οὕτω ἄγει καὶ αὐτοῖσι ἡμῖν πολλὰ ἐπέπουσι συμφέρεται ἐπὶ τὸ ἄμεινον. τὰ μέν νυν Κῦρός τε καὶ Καμβύσης πατήρ τε ἐμὸς Δαρεῖος κατεργάσαντο καὶ προσεκτήσαντο ἔθνεα, ἐπισταμένοισι εὖ οὐκ ἄν τις λέγοι. ἐγὼ δὲ ἐπείτε παρέλαβον τὸν θρόνον τοῦτον, ἐφρόντιζον ὅκως μὴ λείψομαι τῶν πρότερον γενομένων ἐν τιμῇ τῇδε μηδὲ ἐλάσσω προσκτήσομαι δύναμιν Πέρσῃσι· φροντίζων δὲ εὑρίσκω ἅμα μὲν κῦδος τε ἡμῖν προσγινόμενον χώρην τε τῆς νῦν ἐκτήμεθα οὐκ ἐλάσσονα οὐδὲ φλαυροτέρην παμφορωτέρην τε, ἅμα δὲ τιμωρίην τε καὶ τίσιν γινομένην. διὸ ὑμέας νῦν ἐγὼ συνέλεξα, ἵνα τὸ νοέω πρήσσειν ὑπερθέωμαι ὑμῖν·”
7.8. “μέλλω ζεύξας τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐπὶ τὴν Ἑλλάδα, ἵνα Ἀθηναίους τιμωρήσωμαι ὅσα δὴ πεποιήκασι Πέρσας τε καὶ πατέρα τὸν ἐμόν. ὡρᾶτε μέν νυν καὶ πατέρα τὸν ἐμὸν Δαρεῖον ἰθύοντα στρατεύεσθαι ἐπὶ τοὺς ἄνδρας τούτους. ἀλλʼ ὃ μὲν τετελεύτηκε καὶ οὐκ ἐξεγένετο αὐτῷ τιμωρήσασθαι· ἐγὼ δὲ ὑπέρ τε ἐκείνου καὶ τῶν ἄλλων Περσέων οὐ πρότερον παύσομαι πρὶν ἢ ἕλω τε καὶ πυρώσω τὰς Ἀθήνας, οἵ γε ἐμὲ καὶ πατέρα τὸν ἐμὸν ὑπῆρξαν ἄδικα ποιεῦντες. πρῶτα μὲν ἐς Σάρδις ἐλθόντες, ἅμα Ἀρισταγόρῃ τῷ Μιλησίῳ δούλῳ δὲ ἡμετέρῳ ἀπικόμενοι, ἐνέπρησαν τά τε ἄλσεα καὶ τὰ ἱρά· δεύτερα δὲ ἡμέας οἷα ἔρξαν ἐς τὴν σφετέρην ἀποβάντας, ὅτε Δᾶτίς τε καὶ Ἀρταφρένης ἐστρατήγεον, τὰ ἐπίστασθέ κου πάντες.”
7.8. “τούτων μὲν τοίνυν εἵνεκα ἀνάρτημαι ἐπʼ αὐτοὺς στρατεύεσθαι, ἀγαθὰ δὲ ἐν αὐτοῖσι τοσάδε ἀνευρίσκω λογιζόμενος· εἰ τούτους τε καὶ τοὺς τούτοισι πλησιοχώρους καταστρεψόμεθα, οἳ Πέλοπος τοῦ Φρυγὸς νέμονται χώρην, γῆν τὴν Περσίδα ἀποδέξομεν τῷ Διὸς αἰθέρι ὁμουρέουσαν. οὐ γὰρ δὴ χώρην γε οὐδεμίαν κατόψεται ἥλιος ὅμουρον ἐοῦσαν τῇ ἡμετέρῃ, ἀλλὰ σφέας πάσας ἐγὼ ἅμα ὑμῖν χώρην θήσω, διὰ πάσης διεξελθὼν τῆς Εὐρώπης. πυνθάνομαι γὰρ ὧδε ἔχειν, οὔτε τινὰ πόλιν ἀνδρῶν οὐδεμίαν οὔτε ἔθνος οὐδὲν ἀνθρώπων ὑπολείπεσθαι, τὸ ἡμῖν οἷόν τε ἔσται ἐλθεῖν ἐς μάχην, τούτων τῶν κατέλεξα ὑπεξαραιρημένων. οὕτω οἵ τε ἡμῖν αἴτιοι ἕξουσι δούλιον ζυγὸν οἵ τε ἀναίτιοι.”
7.8. “ὑμεῖς δʼ ἄν μοι τάδε ποιέοντες χαρίζοισθε· ἐπεὰν ὑμῖν σημήνω τὸν χρόνον ἐς τὸν ἥκειν δεῖ, προθύμως πάντα τινὰ ὑμέων χρήσει παρεῖναι. ὃς ἂν δὲ ἔχων ἥκῃ παρεσκευασμένον στρατὸν κάλλιστα, δώσω οἱ δῶρα τὰ τιμιώτατα νομίζεται εἶναι ἐν ἡμετέρου. ποιητέα μέν νυν ταῦτα ἐστὶ οὕτω· ἵνα δὲ μὴ ἰδιοβουλεύειν ὑμῖν δοκέω, τίθημι τὸ πρῆγμα ἐς μέσον, γνώμην κελεύων ὑμέων τὸν βουλόμενον ἀποφαίνεσθαι.” ταῦτα εἴπας ἐπαύετο.
7.12. ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.” 7.13. τὸν μὲν ταῦτα εἰπόντα ἐδόκεε ὁ Ξέρξης ἀποπτάσθαι, ἡμέρης δὲ ἐπιλαμψάσης ὀνείρου μὲν τούτου λόγον οὐδένα ἐποιέετο, ὁ δὲ Περσέων συναλίσας τοὺς καὶ πρότερον συνέλεξε, ἔλεξέ σφι τάδε. “ἄνδρες Πέρσαι, συγγνώμην μοι ἔχετε ὅτι ἀγχίστροφα βουλεύομαι· φρενῶν τε γὰρ ἐς τὰ ἐμεωυτοῦ πρῶτα οὔκω ἀνήκω, καὶ οἱ παρηγορεόμενοι ἐκεῖνα ποιέειν οὐδένα χρόνον μευ ἀπέχονται. ἀκούσαντι μέντοι μοι τῆς Ἀρταβάνου γνώμης παραυτίκα μὲν ἡ νεότης ἐπέζεσε, ὥστε ἀεικέστερα ἀπορρῖψαι ἔπεα ἐς ἄνδρα πρεσβύτερον ἢ χρεόν· νῦν μέντοι συγγνοὺς χρήσομαι τῇ ἐκείνου γνώμῃ. ὡς ὦν μεταδεδογμένον μοι μὴ στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, ἥσυχοι ἔστε.” 7.14. Πέρσαι μὲν ὡς ἤκουσαν ταῦτα, κεχαρηκότες προσεκύνεον. νυκτὸς δὲ γενομένης αὖτις τὠυτὸ ὄνειρον τῷ Ξέρξῃ κατυπνωμένῳ ἔλεγε ἐπιστάν “ὦ παῖ Δαρείου, καὶ δὴ φαίνεαι ἐν Πέρσῃσί τε ἀπειπάμενος τὴν στρατηλασίην καὶ τὰ ἐμὰ ἔπεα ἐν οὐδενὶ ποιησάμενος λόγῳ ὡς παρʼ οὐδενὸς ἀκούσας; εὖ νυν τόδʼ ἴσθι· ἤν περ μὴ αὐτίκα στρατηλατέῃς, τάδε τοι ἐξ αὐτῶν ἀνασχήσει· ὡς καὶ μέγας καὶ πολλὸς ἐγένεο ἐν ὀλίγῳ χρόνῳ, οὕτω καὶ ταπεινὸς ὀπίσω κατὰ τάχος ἔσεαι.” 7.15. Ξέρξης μὲν περιδεὴς γενόμενος τῇ ὄψι ἀνά τε ἔδραμε ἐκ τῆς κοίτης καὶ πέμπει ἄγγελον ἐπὶ Ἀρτάβανον καλέοντα· ἀπικομένῳ δέ οἱ ἔλεγε Ξέρξης τάδε. “Ἀρτάβανε, ἐγὼ τὸ παραυτίκα μὲν οὐκ ἐσωφρόνεον εἴπας ἐς σὲ μάταια ἔπεα χρηστῆς εἵνεκα συμβουλίης· μετὰ μέντοι οὐ πολλὸν χρόνον μετέγνων, ἔγνων δὲ ταῦτα μοι ποιητέα ἐόντα τὰ σὺ ὑπεθήκαο. οὔκων δυνατός τοι εἰμὶ ταῦτα βουλόμενος ποιέειν· τετραμμένῳ γὰρ δὴ καὶ μετεγνωκότι ἐπιφοιτέον ὄνειρον φαντάζεταί μοι οὐδαμῶς συνεπαινέον ποιέειν με ταῦτα· νῦν δὲ καὶ διαπειλῆσαν οἴχεται. εἰ ὦν θεός ἐστι ὁ ἐπιπέμπων καί οἱ πάντως ἐν ἡδονῇ ἐστι γενέσθαι στρατηλασίην ἐπὶ Ἑλλάδα, ἐπιπτήσεται καὶ σοὶ τὠυτὸ τοῦτο ὄνειρον, ὁμοίως καὶ ἐμοὶ ἐντελλόμενον. εὑρίσκω δὲ ὧδʼ ἂν γινόμενα ταῦτα, εἰ λάβοις τὴν ἐμὴν σκευὴν πᾶσαν καὶ ἐνδὺς μετὰ τοῦτο ἵζοιο ἐς τὸν ἐμὸν θρόνον, καὶ ἔπειτα ἐν κοίτῃ τῇ ἐμῇ κατυπνώσειας.” 7.16. Ξέρξης μὲν ταῦτά οἱ ἔλεγε· Ἀρτάβανος δὲ οὐ πρώτῳ κελεύσματι πειθόμενος, οἷα οὐκ ἀξιεύμενος ἐς τὸν βασιλήιον θρόνον ἵζεσθαι, τέλος ὡς ἠναγκάζετο εἴπας τάδε ἐποίεε τὸ κελευόμενον. 7.16. “εἰ δὲ ἄρα μή ἐστι τοῦτο τοιοῦτο οἷον ἐγὼ διαιρέω, ἀλλά τι τοῦ θείου μετέχον, σὺ πᾶν αὐτὸ συλλαβὼν εἴρηκας· φανήτω γὰρ δὴ καὶ ἐμοὶ ὡς καὶ σοὶ διακελευόμενον. φανῆναι δὲ οὐδὲν μᾶλλόν μοι ὀφείλει ἔχοντι τὴν ἐσθῆτα ἢ οὐ καὶ τὴν ἐμήν, οὐδέ τι μᾶλλον ἐν κοίτῃ τῇ σῇ ἀναπαυομένῳ ἢ οὐ καὶ ἐν τῇ ἐμῇ, εἴ πέρ γε καὶ ἄλλως ἐθέλει φανῆναι. οὐ γὰρ δὴ ἐς τοσοῦτό γε εὐηθείης ἀνήκει τοῦτο, ὅ τι δή κοτε ἐστί, τὸ ἐπιφαινόμενόν τοι ἐν τῷ ὕπνῳ, ὥστε δόξει ἐμὲ ὁρῶν σὲ εἶναι, τῇ σῇ ἐσθῆτι τεκμαιρόμενον. εἰ δὲ ἐμὲ μὲν ἐν οὐδενὶ λόγῳ ποιήσεται οὐδὲ ἀξιώσει ἐπιφανῆναι, οὔτε ἢν τὴν ἐμὴν ἐσθῆτα ἔχω οὔτε ἢν τὴν σήν, οὐδὲ ἐπιφοιτήσει, τοῦτο ἤδη μαθητέον ἔσται. εἰ γὰρ δὴ ἐπιφοιτήσει γε συνεχέως, φαίην ἂν καὶ αὐτὸς θεῖον εἶναι. εἰ δέ τοι οὕτω δεδόκηται γίνεσθαι καὶ οὐκ οἶά τε αὐτὸ παρατρέψαι, ἀλλʼ ἤδη δεῖ ἐμὲ ἐν κοίτῃ σῇ κατυπνῶσαι, φέρε, τούτων ἐξ ἐμεῦ ἐπιτελευμένων φανήτω καὶ ἐμοί. μέχρι δὲ τούτου τῇ παρεούσῃ γνώμῃ χρήσομαι.” 7.16. “ἴσον ἐκεῖνο ὦ βασιλεῦ παρʼ ἐμοὶ κέκριται, φρονέειν τε εὖ καὶ τῷ λέγοντι χρηστὰ ἐθέλειν πείθεσθαι· τά σε καὶ ἀμφότερα περιήκοντα ἀνθρώπων κακῶν ὁμιλίαι σφάλλουσι, κατά περ τὴν πάντων χρησιμωτάτην ἀνθρώποισι θάλασσαν πνεύματα φασὶ ἀνέμων ἐμπίπτοντα οὐ περιορᾶν φύσι τῇ ἑωυτῆς χρᾶσθαι. ἐμὲ δὲ ἀκούσαντα πρὸς σεῦ κακῶς οὐ τοσοῦτο ἔδακε λύπη ὅσον γνωμέων δύο προκειμενέων Πέρσῃσι, τῆς μὲν ὕβριν αὐξανούσης, τῆς δὲ καταπαυούσης καὶ λεγούσης ὡς κακὸν εἴη διδάσκειν τὴν ψυχὴν πλέον τι δίζησθαι αἰεὶ ἔχειν τοῦ παρεόντος, τοιουτέων προκειμενέων γνωμέων ὅτι τὴν σφαλερωτέρην σεωυτῷ τε καὶ Πέρσῃσι ἀναιρέο.” 7.16. “νῦν ὦν, ἐπειδὴ τέτραψαι ἐπὶ τὴν ἀμείνω, φῄς τοι μετιέντι τὸν ἐπʼ Ἕλληνας στόλον ἐπιφοιτᾶν ὄνειρον θεοῦ τινος πομπῇ, οὐκ ἐῶντά σε καταλύειν τὸν στόλον. ἀλλʼ οὐδὲ ταῦτα ἐστι, ὦ παῖ, θεῖα. ἐνύπνια γὰρ τὰ ἐς ἀνθρώπους πεπλανημένα τοιαῦτα ἐστὶ οἷά σε ἐγὼ διδάξω, ἔτεσι σεῦ πολλοῖσι πρεσβύτερος ἐών· πεπλανῆσθαι αὗται μάλιστα ἐώθασι αἱ ὄψιες τῶν ὀνειράτων, τά τις ἡμέρης φροντίζει. ἡμεῖς δὲ τὰς πρὸ τοῦ ἡμέρας ταύτην τὴν στρατηλασίην καὶ τὸ κάρτα εἴχομεν μετὰ χεῖρας.” 7.17. τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18. ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν. 7.19. ὁρμημένῳ δὲ Ξέρξῃ στρατηλατέειν μετὰ ταῦτα τρίτη ὄψις ἐν τῷ ὕπνῳ ἐγένετο, τὴν οἱ Μάγοι ἔκριναν ἀκούσαντες φέρειν τε ἐπὶ πᾶσαν γῆν δουλεύσειν τέ οἱ πάντας ἀνθρώπους. ἡ δὲ ὄψις ἦν ἥδε· ἐδόκεε ὁ Ξέρξης ἐστεφανῶσθαι ἐλαίης θαλλῷ, ἀπὸ δὲ τῆς ἐλαίης τοὺς κλάδους γῆν πᾶσαν ἐπισχεῖν, μετὰ δὲ ἀφανισθῆναι περὶ τῇ κεφαλῇ κείμενον τὸν στέφανον. κρινάντων δὲ ταῦτα τῶν Μάγων, Περσέων τε τῶν συλλεχθέντων αὐτίκα πᾶς ἀνὴρ ἐς τὴν ἀρχὴν ἑωυτοῦ ἀπελάσας εἶχε προθυμίην πᾶσαν ἐπὶ τοῖσι εἰρημένοισι, θέλων αὐτὸς ἕκαστος τὰ προκείμενα δῶρα λαβεῖν, καὶ Ξέρξης τοῦ στρατοῦ οὕτω ἐπάγερσιν ποιέεται, χῶρον πάντα ἐρευνῶν τῆς ἠπείρου.
7.73. φρύγες δὲ ἀγχοτάτω τῆς Παφλαγονικῆς σκευὴν εἶχον, ὀλίγον παραλλάσσοντες. οἱ δὲ Φρύγες, ὡς Μακεδόνες λέγουσι, ἐκαλέοντο Βρίγες χρόνον ὅσον Εὐρωπήιοι ἐόντες σύνοικοι ἦσαν Μακεδόσι, μεταβάντες δὲ ἐς τὴν Ἀσίην ἅμα τῇ χώρῃ καὶ τὸ οὔνομα μετέβαλον ἐς Φρύγας. Ἀρμένιοι δὲ κατά περ Φρύγες ἐσεσάχατο, ἐόντες Φρυγῶν ἄποικοι. τούτων συναμφοτέρων ἦρχε Ἀρτόχμης Δαρείου ἔχων θυγατέρα.
7.136. ταῦτα μὲν Ὑδάρνεα ἀμείψαντο. ἐνθεῦτεν δὲ ὡς ἀνέβησαν ἐς Σοῦσα καὶ βασιλέι ἐς ὄψιν ἦλθον, πρῶτα μὲν τῶν δορυφόρων κελευόντων καὶ ἀνάγκην σφι προσφερόντων προσκυνέειν βασιλέα προσπίπτοντας, οὐκ ἔφασαν ὠθεόμενοι ὑπʼ αὐτῶν ἐπὶ κεφαλὴν ποιήσειν ταῦτα οὐδαμά· οὔτε γὰρ σφίσι ἐν νόμῳ εἶναι ἄνθρωπον προσκυνέειν οὔτε κατὰ ταῦτα ἥκειν. ὡς δὲ ἀπεμαχέσαντο τοῦτο, δεύτερά σφι λέγουσι τάδε καὶ λόγου τοιοῦδε ἐχόμενα “ὦ βασιλεῦ Μήδων, ἔπεμψαν ἡμέας Λακεδαιμόνιοι ἀντὶ τῶν ἐν Σπάρτῃ ἀπολομένων κηρύκων ποινὴν ἐκείνων τίσοντας,” λέγουσι δὲ αὐτοῖσι ταῦτα Ξέρξης ὑπὸ μεγαλοφροσύνης οὐκ ἔφη ὅμοιος ἔσεσθαι Λακεδαιμονίοισι· κείνους μὲν γὰρ συγχέαι τὰ πάντων ἀνθρώπων νόμιμα ἀποκτείναντας κήρυκας, αὐτὸς δὲ τὰ ἐκείνοισι ἐπιπλήσσει ταῦτα οὐ ποιήσειν, οὐδὲ ἀνταποκτείνας ἐκείνους ἀπολύσειν Λακεδαιμονίους τῆς αἰτίης.
7.192. ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.
8.54. σχὼν δὲ παντελέως τὰς Ἀθήνας Ξέρξης ἀπέπεμψε ἐς Σοῦσα ἄγγελον ἱππέα Ἀρταβάνῳ ἀγγελέοντα τὴν παρεοῦσάν σφι εὐπρηξίην. ἀπὸ δὲ τῆς πέμψιος τοῦ κήρυκος δευτέρῃ ἡμέρῃ συγκαλέσας Ἀθηναίων τοὺς φυγάδας, ἑωυτῷ δὲ ἑπομένους, ἐκέλευε τρόπῳ τῷ σφετέρῳ θῦσαι τὰ ἱρὰ ἀναβάντας ἐς τὴν ἀκρόπολιν, εἴτε δὴ ὦν ὄψιν τινὰ ἰδὼν ἐνυπνίου ἐνετέλλετο ταῦτα, εἴτε καὶ ἐνθύμιόν οἱ ἐγένετο ἐμπρήσαντι τὸ ἱρόν. οἱ δὲ φυγάδες τῶν Ἀθηναίων ἐποίησαν τὰ ἐντεταλμένα.
8.143. Ἀθηναῖοι δὲ πρὸς μὲν Ἀλέξανδρον ὑπεκρίναντο τάδε. “καὶ αὐτοὶ τοῦτό γε ἐπιστάμεθα ὅτι πολλαπλησίη ἐστὶ τῷ Μήδῳ δύναμις ἤ περ ἡμῖν, ὥστε οὐδὲν δέει τοῦτό γε ὀνειδίζειν. ἀλλʼ ὅμως ἐλευθερίης γλιχόμενοι ἀμυνεύμεθα οὕτω ὅκως ἂν καὶ δυνώμεθα. ὁμολογῆσαι δὲ τῷ βαρβάρῳ μήτε σὺ ἡμέας πειρῶ ἀναπείθειν οὔτε ἡμεῖς πεισόμεθα. νῦν τε ἀπάγγελλε Μαρδονίῳ ὡς Ἀθηναῖοι λέγουσι, ἔστʼ ἂν ὁ ἥλιος τὴν αὐτὴν ὁδὸν ἴῃ τῇ περ καὶ νῦν ἔρχεται, μήκοτε ὁμολογήσειν ἡμέας Ξέρξῃ· ἀλλὰ θεοῖσί τε συμμάχοισι πίσυνοί μιν ἐπέξιμεν ἀμυνόμενοι καὶ τοῖσι ἥρωσι, τῶν ἐκεῖνος οὐδεμίαν ὄπιν ἔχων ἐνέπρησε τούς τε οἴκους καὶ τὰ ἀγάλματα. σύ τε τοῦ λοιποῦ λόγους ἔχων τοιούσδε μὴ ἐπιφαίνεο Ἀθηναίοισι, μηδὲ δοκέων χρηστὰ ὑπουργέειν ἀθέμιστα ἔρδειν παραίνεε· οὐ γάρ σε βουλόμεθα οὐδὲν ἄχαρι πρὸς Ἀθηναίων παθεῖν ἐόντα πρόξεινόν τε καὶ φίλον.”
9.65. ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον.
9.82. λέγεται δὲ καὶ τάδε γενέσθαι, ὡς Ξέρξης φεύγων ἐκ τῆς Ἑλλάδος Μαρδονίῳ τὴν κατασκευὴν καταλίποι τὴν ἑωυτοῦ· Παυσανίην ὦν ὁρῶντα τὴν Μαρδονίου κατασκευὴν χρυσῷ τε καὶ ἀργύρῳ καὶ παραπετάσμασι ποικίλοισι κατεσκευασμένην, κελεῦσαι τούς τε ἀρτοκόπους καὶ τοὺς ὀψοποιοὺς κατὰ ταὐτὰ καθὼς Μαρδονίῳ δεῖπνον παρασκευάζειν. ὡς δὲ κελευόμενοι οὗτοι ἐποίευν ταῦτα, ἐνθαῦτα τὸν Παυσανίην ἰδόντα κλίνας τε χρυσέας καὶ ἀργυρέας εὖ ἐστρωμένας καὶ τραπέζας τε χρυσέας καὶ ἀργυρέας καὶ παρασκευὴν μεγαλοπρεπέα τοῦ δείπνου, ἐκπλαγέντα τὰ προκείμενα ἀγαθὰ κελεῦσαι ἐπὶ γέλωτι τοὺς ἑωυτοῦ διηκόνους παρασκευάσαι Λακωνικὸν δεῖπνον. ὡς δὲ τῆς θοίνης ποιηθείσης ἦν πολλὸν τὸ μέσον, τὸν Παυσανίην γελάσαντα μεταπέμψασθαι τῶν Ἑλλήνων τοὺς στρατηγούς, συνελθόντων δὲ τούτων εἰπεῖν τὸν Παυσανίην, δεικνύντα ἐς ἑκατέρην τοῦ δείπνου παρασκευήν, “ἄνδρες Ἕλληνες, τῶνδε εἵνεκα ἐγὼ ὑμέας συνήγαγον, βουλόμενος ὑμῖν τοῦδε τοῦ Μήδων ἡγεμόνος τὴν ἀφροσύνην δέξαι, ὃς τοιήνδε δίαιταν ἔχων ἦλθε ἐς ἡμέας οὕτω ὀϊζυρὴν ἔχοντας ἀπαιρησόμενος.” ταῦτα μὲν Παυσανίην λέγεται εἰπεῖν πρὸς τοὺς στρατηγοὺς τῶν Ἑλλήνων.
9.112. ἐν δὲ τούτῳ διὰ μέσου χρόνῳ, ἐν τῷ Ξέρξης τῷ ἀδελφεῷ διελέγετο, ἡ Ἄμηστρις μεταπεμψαμένη τοὺς δορυφόρους τοῦ Ξέρξεω διαλυμαίνεται τὴν γυναῖκα τοῦ Μασίστεω· τούς τε μαζοὺς ἀποταμοῦσα κυσὶ προέβαλε καὶ ῥῖνα καὶ ὦτα καὶ χείλεα καὶ γλῶσσαν ἐκταμοῦσα ἐς οἶκόν μιν ἀποπέμπει διαλελυμασμένην.
9.122. τούτου δὲ Ἀρταΰκτεω τοῦ ἀνακρεμασθέντος προπάτωρ Ἀρτεμβάρης ἐστὶ ὁ Πέρσῃσι ἐξηγησάμενος λόγον τὸν ἐκεῖνοι ὑπολαβόντες Κύρῳ προσήνεικαν λέγοντα τάδε. “ἐπεὶ Ζεὺς Πέρσῃσι ἡγεμονίην διδοῖ, ἀνδρῶν δὲ σοὶ Κῦρε, κατελὼν Ἀστυάγην, φέρε, γῆν γὰρ ἐκτήμεθα ὀλίγην καὶ ταύτην τρηχέαν, μεταναστάντες ἐκ ταύτης ἄλλην σχῶμεν ἀμείνω. εἰσὶ δὲ πολλαὶ μὲν ἀστυγείτονες πολλαὶ δὲ καὶ ἑκαστέρω, τῶν μίαν σχόντες πλέοσι ἐσόμεθα θωμαστότεροι. οἰκὸς δὲ ἄνδρας ἄρχοντας τοιαῦτα ποιέειν· κότε γὰρ δὴ καὶ παρέξει κάλλιον ἢ ὅτε γε ἀνθρώπων τε πολλῶν ἄρχομεν πάσης τε τῆς Ἀσίης; ” Κῦρος δὲ ταῦτα ἀκούσας καὶ οὐ θωμάσας τὸν λόγον ἐκέλευε ποιέειν ταῦτα, οὕτω δὲ αὐτοῖσι παραίνεε κελεύων παρασκευάζεσθαι ὡς οὐκέτι ἄρξοντας ἀλλʼ ἀρξομένους· φιλέειν γὰρ ἐκ τῶν μαλακῶν χώρων μαλακοὺς γίνεσθαι· οὐ γὰρ τι τῆς αὐτῆς γῆς εἶναι καρπόν τε θωμαστὸν φύειν καὶ ἄνδρας ἀγαθοὺς τὰ πολέμια. ὥστε συγγνόντες Πέρσαι οἴχοντο ἀποστάντες, ἑσσωθέντες τῇ γνώμῃ πρὸς Κύρου, ἄρχειν τε εἵλοντο λυπρὴν οἰκέοντες μᾶλλον ἢ πεδιάδα σπείροντες ἄλλοισι δουλεύειν.''. None

1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . ' "1.2. In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. " '1.3. Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike.
1.56. When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. 1.57. What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 1.58. But the Hellenic stock, it seems clear to me, has always had the same language since its beginning; yet being, when separated from the Pelasgians, few in number, they have grown from a small beginning to comprise a multitude of nations, chiefly because the Pelasgians and many other foreign peoples united themselves with them. Before that, I think, the Pelasgic stock nowhere increased much in number while it was of foreign speech. ' "
1.68. It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . " '
1.72. Now the Cappadocians are called by the Greeks Syrians, and these Syrians before the Persian rule were subjects of the Medes, and, at this time, of Cyrus. ,For the boundary of the Median and Lydian empires was the river Halys, which flows from the Armenian mountains first through Cilicia and afterwards between the Matieni on the right and the Phrygians on the other hand; then, passing these and still flowing north, it separates the Cappadocian Syrians on the right from the Paphlagonians on the left. ,Thus the Halys river cuts off nearly the whole of the lower part of Asia from the Cyprian to the Euxine sea . Here is the narrowest neck of all this land; the length of the journey across for a man traveling unencumbered is five days.

1.105. From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”.

1.131. As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra.
1.132. And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases.

1.138. Furthermore, of what they may not do, they may not speak, either. They hold lying to be the most disgraceful thing of all and next to that debt; for which they have many other reasons, but this in particular: it is inevitable (so they say) that the debtor also speak some falsehood. The citizen who has leprosy or the white sickness may not come into town or mingle with other Persians. They say that he is so afflicted because he has sinned in some way against the sun. ,Every stranger who gets such a disease, many drive out of the country; and they do the same to white doves, for the reason given. Rivers they especially revere; they will neither urinate nor spit nor wash their hands in them, nor let anyone else do so.

1.172. I think the Caunians are aborigines of the soil, but they say that they came from Crete . Their speech has become like the Carian, or the Carian like theirs (for I cannot clearly decide), but in their customs they diverge widely from the Carians, as from all other men. Their chief pleasure is to assemble for drinking-bouts in groups according to their ages and friendships: men, women, and children. ,Certain foreign rites of worship were established among them; but afterwards, when they were inclined otherwise, and wanted to worship only the gods of their fathers, all Caunian men of full age put on their armor and went together as far as the boundaries of Calynda, striking the air with their spears and saying that they were casting out the alien gods.

1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt, as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia, whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night.

1.187. There was a trick, too, that this same queen contrived. She had a tomb made for herself and set high over the very gate of that entrance of the city which was used most, with writing engraved on the tomb, which read: ,“If any king of Babylon in the future is in need of money, let him open this tomb and take as much as he likes: but let him not open it unless he is in need; for it will be the worse for him.” ,This tomb remained untouched until the kingship fell to Darius. He thought it a very strange thing that he should never use this gate, or take the money when it lay there and the writing itself invited him to. ,The reason he did not use the gate was that the dead body would be over his head as he passed through. ,After opening the tomb, he found no money there, only the dead body, with writing which read: “If you were ever satisfied with what you had and did not disgrace yourself seeking more, you would not have opened the coffins of the dead.” Such a woman, it is recorded, was this queen.
2.1. After the death of Cyrus, Cambyses inherited his throne. He was the son of Cyrus and of Cassandane, the daughter of Pharnaspes, for whom Cyrus mourned deeply when she died before him, and had all his subjects mourn also. ,Cambyses was the son of this woman and of Cyrus. He considered the Ionians and Aeolians slaves inherited from his father, and prepared an expedition against Egypt, taking with him some of these Greek subjects besides others whom he ruled. ' "2.2. Now before Psammetichus became king of Egypt, the Egyptians believed that they were the oldest people on earth. But ever since Psammetichus became king and wished to find out which people were the oldest, they have believed that the Phrygians were older than they, and they than everybody else. ,Psammetichus, when he was in no way able to learn by inquiry which people had first come into being, devised a plan by which he took two newborn children of the common people and gave them to a shepherd to bring up among his flocks. He gave instructions that no one was to speak a word in their hearing; they were to stay by themselves in a lonely hut, and in due time the shepherd was to bring goats and give the children their milk and do everything else necessary. ,Psammetichus did this, and gave these instructions, because he wanted to hear what speech would first come from the children, when they were past the age of indistinct babbling. And he had his wish; for one day, when the shepherd had done as he was told for two years, both children ran to him stretching out their hands and calling “Bekos!” as he opened the door and entered. ,When he first heard this, he kept quiet about it; but when, coming often and paying careful attention, he kept hearing this same word, he told his master at last and brought the children into the king's presence as required. Psammetichus then heard them himself, and asked to what language the word “Bekos” belonged; he found it to be a Phrygian word, signifying bread. ,Reasoning from this, the Egyptians acknowledged that the Phrygians were older than they. This is the story which I heard from the priests of Hephaestus' temple at Memphis ; the Greeks say among many foolish things that Psammetichus had the children reared by women whose tongues he had cut out. " '2.3. Besides this story of the rearing of the children, I also heard other things at Memphis in conversation with the priests of Hephaestus; and I visited Thebes and Heliopolis, too, for this very purpose, because I wished to know if the people of those places would tell me the same story as the priests at Memphis ; for the people of Heliopolis are said to be the most learned of the Egyptians. ,Now, such stories as I heard about the gods I am not ready to relate, except their names, for I believe that all men are equally knowledgeable about them; and I shall say about them what I am constrained to say by the course of my history. ' "2.4. But as to human affairs, this was the account in which they all agreed: the Egyptians, they said, were the first men who reckoned by years and made the year consist of twelve divisions of the seasons. They discovered this from the stars (so they said). And their reckoning is, to my mind, a juster one than that of the Greeks; for the Greeks add an intercalary month every other year, so that the seasons agree; but the Egyptians, reckoning thirty days to each of the twelve months, add five days in every year over and above the total, and thus the completed circle of seasons is made to agree with the calendar. ,Furthermore, the Egyptians (they said) first used the names of twelve gods (which the Greeks afterwards borrowed from them); and it was they who first assigned to the several gods their altars and images and temples, and first carved figures on stone. Most of this they showed me in fact to be the case. The first human king of Egypt, they said, was Min. ,In his time all of Egypt except the Thebaic district was a marsh: all the country that we now see was then covered by water, north of lake Moeris, which is seven days' journey up the river from the sea." "2.5. And I think that their account of the country was true. For even if a man has not heard it before, he can readily see, if he has sense, that that Egypt to which the Greeks sail is land deposited for the Egyptians, the river's gift—not only the lower country, but even the land as far as three days' voyage above the lake, which is of the same nature as the other, although the priests did not say this, too. ,For this is the nature of the land of Egypt : in the first place, when you approach it from the sea and are still a day's sail from land, if you let down a sounding line you will bring up mud from a depth of eleven fathoms. This shows that the deposit from the land reaches this far. " "

2.11. Now in Arabia, not far from Egypt, there is a gulf extending inland from the sea called Red, whose length and width are such as I shall show: ,in length, from its inner end out to the wide sea, it is a forty days' voyage for a ship rowed by oars; and in breadth, it is half a day's voyage at the widest. Every day the tides ebb and flow in it. ,I believe that where Egypt is now, there was once another such gulf; this extended from the northern sea towards Aethiopia, and the other, the Arabian gulf of which I shall speak, extended from the south towards Syria ; the ends of these gulfs penetrated into the country near each other, and but a little space of land separated them. ,Now, if the Nile inclined to direct its current into this Arabian gulf, why should the latter not be silted up by it inside of twenty thousand years? In fact, I expect that it would be silted up inside of ten thousand years. Is it to be doubted, then, that in the ages before my birth a gulf even much greater than this should have been silted up by a river so great and so busy? " '

2.14. And this prediction of the Egyptians about the Greeks was true enough. But now let me show the prospect for the Egyptians themselves: if, as I have already said, the country below Memphis (for it is this which rises) should increase in height in the same proportion as formerly, will not the Egyptians who inhabit it go hungry, as there is no rain in their country and the river will be unable to inundate their fields? ,At present, of course, there are no people, either in the rest of Egypt or in the whole world, who live from the soil with so little labor; they do not have to break the land up with the plough, or hoe, or do any other work that other men do to get a crop; the river rises of itself, waters the fields, and then sinks back again; then each man sows his field and sends swine into it to tread down the seed, and waits for the harvest; then he has the swine thresh his grain, and so garners it. ' "
2.15. Now if we agree with the opinion of the Ionians, who say that only the Delta is Egypt, and that its seaboard reaches from the so-called Watchtower of Perseus forty schoeni to the Salters' at Pelusium, while inland it stretches as far as the city of Cercasorus, where the Nile divides and flows to Pelusium and Canobus, and that all the rest of Egypt is partly Libya and partly Arabia —if we follow this account, we can show that there was once no land for the Egyptians; ,for we have seen that (as the Egyptians themselves say, and as I myself judge) the Delta is alluvial land and but lately (so to speak) came into being. Then if there was once no land for them, it was an idle notion that they were the oldest nation on earth, and they need not have made that trial to see what language the children would first speak. ,I maintain, rather, that the Egyptians did not come into existence together with what the Ionians call the Delta, but have existed since the human race came into being; and as the land grew in extent, there were many of them who stayed behind, and many who spread down over it. Be that as it may, the Theban district, a land of seven hundred and sixty-five miles in circumference, was in the past called Egypt . " "

2.19. When the Nile is in flood, it overflows not only the Delta but also the lands called Libyan and Arabian, as far as two days' journey from either bank in places, and sometimes more than this, sometimes less. Concerning its nature, I could not learn anything either from the priests or from any others. ,Yet I was anxious to learn from them why the Nile comes down with a rising flood for a hundred days from the summer solstice; and when this number of days is passed, sinks again with a diminishing stream, so that the river is low for the whole winter until the summer solstice again. ,I was not able to get any information from any of the Egyptians regarding this, when I asked them what power the Nile has to be contrary in nature to all other rivers. I wished to know this, and asked; also, why no breezes blew from it as from every other river. " '2.20. But some of the Greeks, wishing to be notable for cleverness, put forward three opinions about this river, two of which I would not even mention except just to show what they are. ,One of them maintains that the Etesian winds are the cause of the river being in flood, because they hinder the Nile from emptying into the sea. But there are many times when the Etesian winds do not blow, yet the Nile does the same as before. ,And further, if the Etesian winds were the cause, then the other rivers which flow contrary to those winds should be affected like the Nile, and even more so, since being smaller they have a weaker current. Yet there are many rivers in Syria and many in Libya, and they behave nothing like the Nile . 2.21. The second opinion is less grounded on knowledge than the previous, though it is more marvellous to the ear: according to it, the river effects what it does because it flows from Ocean, which flows around the whole world. 2.22. The third opinion is by far the most plausible, yet the most erroneous of all. It has no more truth in it than the others. According to this, the Nile flows from where snows melt; but it flows from Libya through the midst of Ethiopia, and comes out into Egypt . ,How can it flow from snow, then, seeing that it comes from the hottest places to lands that are for the most part cooler? In fact, for a man who can reason about such things, the principal and strongest evidence that the river is unlikely to flow from snows is that the winds blowing from Libya and Ethiopia are hot. ,In the second place, the country is rainless and frostless; but after snow has fallen, it has to rain within five days ; so that if it snowed, it would rain in these lands. And thirdly, the men of the country are black because of the heat. ,Moreover, kites and swallows live there all year round, and cranes come every year to these places to winter there, flying from the wintry weather of Scythia . Now, were there but the least fall of snow in this country through which the Nile flows and where it rises, none of these things would happen, as necessity proves. 2.23. The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. ' "
2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile, no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile, which are bottomless, rise between these hills; half the water flows north towards Egypt, and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. " "2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. " '2.30. From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia, and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia, at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia, and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians. ' "2.31. To a distance of four months' travel by land and water, then, there is knowledge of the Nile, besides the part of it that is in Egypt . So many months, as reckoning shows, are found to be spent by one going from Elephantine to the country of the Deserters. The river flows from the west and the sun's setting. Beyond this, no one has clear information to declare; for all that country is desolate because of the heat. " "2.32. But I heard this from some men of Cyrene, who told me that they had gone to the oracle of Ammon, and conversed there with Etearchus king of the Ammonians, and that from other subjects the conversation turned to the Nile, how no one knows the source of it. Then Etearchus told them that once he had been visited by some Nasamonians. ,These are a Libyan people, inhabiting the country of the Syrtis and a little way to the east of the Syrtis . ,When these Nasamonians were asked on their arrival if they brought any news concerning the Libyan desert, they told Etearchus that some sons of their leading men, proud and violent youths, when they came to manhood, besides planning other wild adventures, had chosen by lot five of their company to visit the deserts of Libya and see whether they could see any farther than those who had seen the farthest. ,It must be known that the whole northern seacoast of Libya, from Egypt as far as the promontory of Soloeis, which is the end of Libya, is inhabited throughout its length by Libyans, many tribes of them, except the part held by Greeks and Phoenicians; the region of Libya that is above the sea and the inhabitants of the coast is infested by wild beasts; and farther inland than the wild-beast country everything is sand, waterless and desolate. ,When the young men left their companions, being well supplied with water and provisions, they journeyed first through the inhabited country, and after passing this they came to the region of wild beasts. ,After this, they travelled over the desert, towards the west, and crossed a wide sandy region, until after many days they saw trees growing in a plain; when they came to these and were picking the fruit of the trees, they were met by little men of less than common stature, who took them and led them away. The Nasamonians did not know these men's language nor did the escort know the language of the Nasamonians. ,The men led them across great marshes, after crossing which they came to a city where all the people were of a stature like that of the guides, and black. A great river ran past this city, from the west towards the rising sun; crocodiles could be seen in it. " '
2.35. It is sufficient to say this much concerning the Nile . But concerning Egypt, I am going to speak at length, because it has the most wonders, and everywhere presents works beyond description; therefore, I shall say the more concerning Egypt . ,Just as the Egyptians have a climate peculiar to themselves, and their river is different in its nature from all other rivers, so, too, have they instituted customs and laws contrary for the most part to those of the rest of mankind. Among them, the women buy and sell, the men stay at home and weave; and whereas in weaving all others push the woof upwards, the Egyptians push it downwards. ,Men carry burdens on their heads, women on their shoulders. Women pass water standing, men sitting. They ease their bowels indoors, and eat out of doors in the streets, explaining that things unseemly but necessary should be done alone in private, things not unseemly should be done openly. ,No woman is dedicated to the service of any god or goddess; men are dedicated to all deities male or female. Sons are not compelled against their will to support their parents, but daughters must do so though they be unwilling. 2.36. Everywhere else, priests of the gods wear their hair long; in Egypt, they are shaven. For all other men, the rule in mourning for the dead is that those most nearly concerned have their heads shaven; Egyptians are shaven at other times, but after a death they let their hair and beard grow. ,The Egyptians are the only people who keep their animals with them in the house. Whereas all others live on wheat and barley, it is the greatest disgrace for an Egyptian to live so; they make food from a coarse grain which some call spelt. ,They knead dough with their feet, and gather mud and dung with their hands. The Egyptians and those who have learned it from them are the only people who practise circumcision. Every man has two garments, every woman only one. ,The rings and sheets of sails are made fast outside the boat elsewhere, but inside it in Egypt . The Greeks write and calculate from left to right; the Egyptians do the opposite; yet they say that their way of writing is towards the right, and the Greek way towards the left. They employ two kinds of writing; one is called sacred, the other demotic. ' "2.37. They are religious beyond measure, more than any other people; and the following are among their customs. They drink from cups of bronze, which they clean out daily; this is done not by some but by all. ,They are especially careful always to wear newly-washed linen. They practise circumcision for cleanliness' sake; for they would rather be clean than more becoming. Their priests shave the whole body every other day, so that no lice or anything else foul may infest them as they attend upon the gods. ,The priests wear a single linen garment and sandals of papyrus: they may have no other kind of clothing or footwear. Twice a day and twice every night they wash in cold water. Their religious observances are, one may say, innumerable. ,But also they receive many benefits: they do not consume or spend anything of their own; sacred food is cooked for them, beef and goose are brought in great abundance to each man every day, and wine of grapes is given to them, too. They may not eat fish. ,The Egyptians sow no beans in their country; if any grow, they will not eat them either raw or cooked; the priests cannot endure even to see them, considering beans an unclean kind of legume. Many (not only one) are dedicated to the service of each god. One of these is the high priest; and when a high priest dies, his son succeeds to his office." '2.38. They believe that bulls belong to Epaphus, and for this reason scrutinize them as follows; if they see even one black hair on them, the bull is considered impure. ,One of the priests, appointed to the task, examines the beast, making it stand and lie, and drawing out its tongue, to determine whether it is clean of the stated signs which I shall indicate hereafter. He looks also to the hairs of the tail, to see if they grow naturally. ,If it is clean in all these respects, the priest marks it by wrapping papyrus around the horns, then smears it with sealing-earth and stamps it with his ring; and after this they lead the bull away. But the penalty is death for sacrificing a bull that the priest has not marked. Such is the manner of approving the beast; I will now describe how it is sacrificed. 2.39. After leading the marked beast to the altar where they will sacrifice it, they kindle a fire; then they pour wine on the altar over the victim and call upon the god; then they cut its throat, and having done so sever the head from the body. ,They flay the carcass of the victim, then invoke many curses on its head, which they carry away. Where there is a market, and Greek traders in it, the head is taken to the market and sold; where there are no Greeks, it is thrown into the river. ,The imprecation which they utter over the heads is that whatever ill threatens those who sacrifice, or the whole of Egypt, fall upon that head. ,In respect of the heads of sacrificed beasts and the libation of wine, the practice of all Egyptians is the same in all sacrifices; and from this ordice no Egyptian will taste of the head of anything that had life. 2.40. But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. ' "2.41. All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " '2.43. Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.45. And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 2.46. This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known. 2.47. Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. 2.48. To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains.
2.49.2. I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. 2.49.3. Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.51. These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54. But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55. That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56. But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57. I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt .
2.59. The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis.
2.61. This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.62. When they assemble at Saïs on the night of the sacrifice, they keep lamps burning outside around their houses. These lamps are saucers full of salt and oil on which the wick floats, and they burn all night. This is called the Feast of Lamps. ,Egyptians who do not come to this are mindful on the night of sacrifice to keep their own lamps burning, and so they are alight not only at Saïs but throughout Egypt . A sacred tale is told showing why this night is lit up thus and honored.
2.64. Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike; ' "2.65. but the Egyptians in this and in all other matters are exceedingly strict against desecration of their temples. ,Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. ,But I will indicate how it is customary to deal with the animals. Men and women are appointed guardians to provide nourishment for each kind respectively; a son inherits this office from his father. ,Townsfolk in each place, when they pay their vows, pray to the god to whom the animal is dedicated, shaving all or one half or one third of their children's heads, and weighing the hair in a balance against a sum of silver; then the weight in silver of the hair is given to the female guardian of the creatures, who buys fish with it and feeds them. ,Thus, food is provided for them. Whoever kills one of these creatures intentionally is punished with death; if he kills accidentally, he pays whatever penalty the priests appoint. Whoever kills an ibis or a hawk, intentionally or not, must die for it. " '
2.73. There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does. ' "
2.77. Among the Egyptians themselves, those who live in the cultivated country are the most assiduous of all men at preserving the memory of the past, and none whom I have questioned are so skilled in history. ,They practice the following way of life. For three consecutive days in every month they purge themselves, pursuing health by means of emetics and drenches; for they think that it is from the food they eat that all sicknesses come to men. ,Even without this, the Egyptians are the healthiest of all men, next to the Libyans; the explanation of which, in my opinion, is that the climate in all seasons is the same: for change is the great cause of men's falling sick, more especially changes of seasons. ,They eat bread, making loaves which they call “cyllestis,” of coarse grain. For wine, they use a drink made from barley, for they have no vines in their country. They eat fish either raw and sun-dried, or preserved with brine. ,Quails and ducks and small birds are salted and eaten raw; all other kinds of birds, as well as fish (except those that the Egyptians consider sacred) are eaten roasted or boiled. " '
2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
2.83. As to the art of divination among them, it belongs to no man, but to some of the gods; there are in their country oracles of Heracles, Apollo, Athena, Artemis, Ares, and Zeus, and of Leto (the most honored of all) in the town of Buto . Nevertheless, they have several ways of divination, not just one. 2.84. The practice of medicine is so specialized among them that each physician is a healer of one disease and no more. All the country is full of physicians, some of the eye, some of the teeth, some of what pertains to the belly, and some of internal diseases.
2.86. There are men whose sole business this is and who have this special craft. ,When a dead body is brought to them, they show those who brought it wooden models of corpses, painted likenesses; the most perfect way of embalming belongs, they say, to One whose name it would be impious for me to mention in treating such a matter; the second way, which they show, is less perfect than the first, and cheaper; and the third is the least costly of all. Having shown these, they ask those who brought the body in which way they desire to have it prepared. ,Having agreed on a price, the bearers go away, and the workmen, left alone in their place, embalm the body. If they do this in the most perfect way, they first draw out part of the brain through the nostrils with an iron hook, and inject certain drugs into the rest. ,Then, making a cut near the flank with a sharp knife of Ethiopian stone, they take out all the intestines, and clean the belly, rinsing it with palm wine and bruised spices; ,they sew it up again after filling the belly with pure ground myrrh and casia and any other spices, except frankincense. After doing this, they conceal the body for seventy days, embalmed in saltpetre; no longer time is allowed for the embalming; ,and when the seventy days have passed, they wash the body and wrap the whole of it in bandages of fine linen cloth, anointed with gum, which the Egyptians mostly use instead of glue; ,then they give the dead man back to his friends. These make a hollow wooden figure like a man, in which they enclose the corpse, shut it up, and keep it safe in a coffin-chamber, placed erect against a wall. ' "2.9
1.1. The Egyptians shun using Greek customs, and (generally speaking) the customs of all other peoples as well. Yet, though the rest are wary of this, there is a great city called Khemmis, in the Theban district, near the New City.
2.91. The Egyptians shun using Greek customs, and (generally speaking) the customs of all other peoples as well. Yet, though the rest are wary of this, there is a great city called Khemmis, in the Theban district, near the New City. ,In this city is a square temple of Perseus son of Danae, in a grove of palm trees. Before this temple stand great stone columns; and at the entrance, two great stone statues. In the outer court there is a shrine with an image of Perseus standing in it. ,The people of this Khemmis say that Perseus is seen often up and down this land, and often within the temple, and that the sandal he wears, which is four feet long, keeps turning up, and that when it does turn up, all Egypt prospers. ,This is what they say; and their doings in honor of Perseus are Greek, inasmuch as they celebrate games that include every form of contest, and offer animals and cloaks and skins as prizes. ,When I asked why Perseus appeared only to them, and why, unlike all other Egyptians, they celebrate games, they told me that Perseus was by lineage of their city; for Danaus and Lynceus, who travelled to Greece, were of Khemmis ; and they traced descent from these down to Perseus. ,They told how he came to Khemmis, too, when he came to Egypt for the reason alleged by the Greeks as well—namely, to bring the Gorgon's head from Libya —and recognized all his relatives; and how he had heard the name of Khemmis from his mother before he came to Egypt . It was at his bidding, they said, that they celebrated the games." '
2.99. So far, all I have said is the record of my own autopsy and judgment and inquiry. Henceforth I will record Egyptian chronicles, according to what I have heard, adding something of what I myself have seen. ,The priests told me that Min was the first king of Egypt, and that first he separated Memphis from the Nile by a dam. All the river had flowed close under the sandy mountains on the Libyan side, but Min made the southern bend of it, which begins about twelve and one half miles above Memphis, by damming the stream, thereby drying up the ancient channel, and carried the river by a channel so that it flowed midway between the hills. ,And to this day the Persians keep careful watch on this bend of the river, strengthening its dam every year to keep the current in; for were the Nile to burst its dikes and overflow here, all Memphis would be in danger of flooding. ,Then, when this first king Min had made dry land of what he thus cut off, he first founded in it that city which is now called Memphis (for even Memphis lies in the narrow part of Egypt ), and outside of it he dug a lake from the river to its north and west (for the Nile itself bounds it on the east); and secondly, he built in it the great and most noteworthy temple of Hephaestus.' "
2.100. After him came three hundred and thirty kings, whose names the priests recited from a papyrus roll. In all these many generations there were eighteen Ethiopian kings, and one queen, native to the country; the rest were all Egyptian men. ,The name of the queen was the same as that of the Babylonian princess, Nitocris. She, to avenge her brother (he was king of Egypt and was slain by his subjects, who then gave Nitocris the sovereignty) put many of the Egyptians to death by treachery. ,She built a spacious underground chamber; then, with the pretence of inaugurating it, but with quite another intent in her mind, she gave a great feast, inviting to it those Egyptians whom she knew to have had the most complicity in her brother's murder; and while they feasted, she let the river in upon them by a vast secret channel. ,This was all that the priests told of her, except that when she had done this she cast herself into a chamber full of hot ashes, to escape vengeance." "

2.102. Leaving the latter aside, then, I shall speak of the king who came after them, whose name was Sesostris . ,This king, the priests said, set out with a fleet of long ships from the Arabian Gulf and subjugated all those living by the Red Sea, until he came to a sea which was too shallow for his vessels. ,After returning from there back to Egypt, he gathered a great army (according to the account of the priests) and marched over the mainland, subjugating every nation to which he came. ,When those that he met were valiant men and strove hard for freedom, he set up pillars in their land, the inscription on which showed his own name and his country's, and how he had overcome them with his own power; ,but when the cities had made no resistance and been easily taken, then he put an inscription on the pillars just as he had done where the nations were brave; but he also drew on them the private parts of a woman, wishing to show clearly that the people were cowardly. " '
2.103. He marched over the country doing this until he had crossed over from Asia to Europe and defeated the Scythians and Thracians. Thus far and no farther, I think, the Egyptian army went; for the pillars can be seen standing in their country, but in none beyond it. ,From there, he turned around and went back home; and when he came to the Phasis river, that King, Sesostris, may have detached some part of his army and left it there to live in the country (for I cannot speak with exact knowledge), or it may be that some of his soldiers grew weary of his wanderings, and stayed by the Phasis. ' "
2.104. For it is plain to see that the Colchians are Egyptians; and what I say, I myself noted before I heard it from others. When it occurred to me, I inquired of both peoples; and the Colchians remembered the Egyptians better than the Egyptians remembered the Colchians; ,the Egyptians said that they considered the Colchians part of Sesostris' army. I myself guessed it, partly because they are dark-skinned and woolly-haired; though that indeed counts for nothing, since other peoples are, too; but my better proof was that the Colchians and Egyptians and Ethiopians are the only nations that have from the first practised circumcision. ,The Phoenicians and the Syrians of Palestine acknowledge that they learned the custom from the Egyptians, and the Syrians of the valleys of the Thermodon and the Parthenius, as well as their neighbors the Macrones, say that they learned it lately from the Colchians. These are the only nations that circumcise, and it is seen that they do just as the Egyptians. ,But as to the Egyptians and Ethiopians themselves, I cannot say which nation learned it from the other; for it is evidently a very ancient custom. That the others learned it through traffic with Egypt, I consider clearly proved by this: that Phoenicians who traffic with Hellas cease to imitate the Egyptians in this matter and do not circumcise their children. " '
2.105. Listen to something else about the Colchians, in which they are like the Egyptians: they and the Egyptians alone work linen and have the same way of working it, a way peculiar to themselves; and they are alike in all their way of life, and in their speech. Linen has two names: the Colchian kind is called by the Greeks Sardonian ; that which comes from Egypt is called Egyptian. ' "
2.106. As to the pillars that Sesostris, king of Egypt, set up in the countries, most of them are no longer to be seen. But I myself saw them in the Palestine district of Syria, with the aforesaid writing and the women's private parts on them. ,Also, there are in Ionia two figures of this man carved in rock, one on the road from Ephesus to Phocaea, and the other on that from Sardis to Smyrna . ,In both places, the figure is over twenty feet high, with a spear in his right hand and a bow in his left, and the rest of his equipment proportional; for it is both Egyptian and Ethiopian; ,and right across the breast from one shoulder to the other a text is cut in the Egyptian sacred characters, saying: “I myself won this land with the strength of my shoulders.” There is nothing here to show who he is and whence he comes, but it is shown elsewhere. ,Some of those who have seen these figures guess they are Memnon, but they are far indeed from the truth. " '
2.107. Now when this Egyptian Sesostris (so the priests said) reached Daphnae of Pelusium on his way home, leading many captives from the peoples whose lands he had subjugated, his brother, whom he had left in charge in Egypt, invited him and his sons to a banquet and then piled wood around the house and set it on fire. ,When Sesostris was aware of this, he at once consulted his wife, whom (it was said) he had with him; and she advised him to lay two of his six sons on the fire and make a bridge over the burning so that they could walk over the bodies of the two and escape. This Sesostris did; two of his sons were thus burnt but the rest escaped alive with their father. ' "
2.108. After returning to Egypt, and avenging himself on his brother, Sesostris found work for the multitude which he brought with him from the countries which he had subdued. ,It was these who dragged the great and long blocks of stone which were brought in this king's reign to the temple of Hephaestus; and it was they who were compelled to dig all the canals which are now in Egypt, and involuntarily made what had been a land of horses and carts empty of these. ,For from this time Egypt, although a level land, could use no horses or carts, because there were so many canals going every which way. The reason why the king thus intersected the country was this: ,those Egyptians whose towns were not on the Nile, but inland from it, lacked water whenever the flood left their land, and drank only brackish water from wells. " '
2.109. For this reason Egypt was intersected. This king also (they said) divided the country among all the Egyptians by giving each an equal parcel of land, and made this his source of revenue, assessing the payment of a yearly tax. ,And any man who was robbed by the river of part of his land could come to Sesostris and declare what had happened; then the king would send men to look into it and calculate the part by which the land was diminished, so that thereafter it should pay in proportion to the tax originally imposed. ,From this, in my opinion, the Greeks learned the art of measuring land; the sunclock and the sundial, and the twelve divisions of the day, came to Hellas from Babylonia and not from Egypt .

2.110. Sesostris was the only Egyptian king who also ruled Ethiopia . To commemorate his name, he set before the temple of Hephaestus two stone statues, of himself and of his wife, each fifty feet high, and statues of his four sons, each thirty-three feet. ,Long afterwards, Darius the Persian would have set up his statue before these; but the priest of Hephaestus forbade him, saying that he had achieved nothing equal to the deeds of Sesostris the Egyptian; for Sesostris (he said) had subjugated the Scythians, besides as many nations as Darius had conquered, and Darius had not been able to overcome the Scythians; ,therefore, it was not just that Darius should set his statue before the statues of Sesostris, whose achievements he had not equalled. Darius, it is said, let the priest have his way.

2.111. When Sesostris died, he was succeeded in the kingship (the priests said) by his son Pheros . This king waged no wars, and chanced to become blind, for the following reason: the Nile came down in such a flood as there had never been, rising to a height of thirty feet, and the water that flowed over the fields was roughened by a strong wind; ,then, it is said, the king was so audacious as to seize a spear and hurl it into the midst of the river eddies. Right after this, he came down with a disease of the eyes, and became blind. When he had been blind for ten years, an oracle from the city of Buto declared to him that the term of his punishment was drawing to an end, and that he would regain his sight by washing his eyes with the urine of a woman who had never had intercourse with any man but her own husband. ,Pheros tried his own wife first; and, as he remained blind, all women, one after another. When he at last recovered his sight, he took all the women whom he had tried, except the one who had made him see again, and gathered them into one town, the one which is now called “Red Clay”; having concentrated them together there, he burnt them and the town; ,but the woman by whose means he had recovered his sight, he married. Most worthy of mention among the many offerings which he dedicated in all the noteworthy temples for his deliverance from blindness are the two marvellous stone obelisks which he set up in the temple of the Sun. Each of these is made of a single block, and is over one hundred and sixty-six feet high and thirteen feet thick. ' "

2.112. Pheros was succeeded (they said) by a man of Memphis, whose name in the Greek tongue was Proteus. This Proteus has a very attractive and well-appointed temple precinct at Memphis, south of the temple of Hephaestus. ,Around the precinct live Phoenicians of Tyre, and the whole place is called the Camp of the Tyrians. There is in the precinct of Proteus a temple called the temple of the Stranger Aphrodite; I guess this is a temple of Helen, daughter of Tyndarus, partly because I have heard the story of Helen's abiding with Proteus, and partly because it bears the name of the Foreign Aphrodite: for no other of Aphrodite's temples is called by that name. " "

2.113. When I inquired of the priests, they told me that this was the story of Helen. After carrying off Helen from Sparta, Alexandrus sailed away for his own country; violent winds caught him in the Aegean and drove him into the Egyptian sea; and from there (as the wind did not let up) he came to Egypt, to the mouth of the Nile called the Canopic mouth, and to the Salters'. ,Now there was (and still is) on the coast a temple of Heracles; if a servant of any man takes refuge there and is branded with certain sacred marks, delivering himself to the god, he may not be touched. This law continues today the same as it has always been from the first. ,Hearing of the temple law, some of Alexandrus' servants ran away from him, threw themselves on the mercy of the god, and brought an accusation against Alexandrus meaning to injure him, telling the whole story of Helen and the wrong done Menelaus. They laid this accusation before the priests and the warden of the Nile mouth, whose name was Thonis. " "

2.114. When Thonis heard it, he sent this message the quickest way to Proteus at Memphis : ,“A stranger has come, a Trojan, who has committed an impiety in Hellas . After defrauding his guest-friend, he has come bringing the man's wife and a very great deal of wealth, driven to your country by the wind. Are we to let him sail away untouched, or are we to take away what he has come with?” ,Proteus sent back this message: “Whoever this is who has acted impiously against his guest-friend, seize him and bring him to me, that I may know what he will say.” " "

2.115. Hearing this, Thonis seized Alexandrus and detained his ships there, and then brought him with Helen and all the wealth, and the suppliants too, to Memphis . ,When all had arrived, Proteus asked Alexandrus who he was and whence he sailed; Alexandrus told him his lineage and the name of his country, and about his voyage, whence he sailed. ,Then Proteus asked him where he had got Helen; when Alexandrus was evasive in his story and did not tell the truth, the men who had taken refuge with the temple confuted him, and related the whole story of the wrong. ,Finally, Proteus declared the following judgment to them, saying, “If I did not make it a point never to kill a stranger who has been caught by the wind and driven to my coasts, I would have punished you on behalf of the Greek, you most vile man. You committed the gravest impiety after you had had your guest-friend's hospitality: you had your guest-friend's wife. ,And as if this were not enough, you got her to fly with you and went off with her. And not just with her, either, but you plundered your guest-friend's wealth and brought it, too. ,Now, then, since I make it a point not to kill strangers, I shall not let you take away this woman and the wealth, but I shall watch them for the Greek stranger, until he come and take them away; but as for you and your sailors, I warn you to leave my country for another within three days, and if you do not, I will declare war on you.”" '

2.116. This, the priests said, was how Helen came to Proteus. And, in my opinion, Homer knew this story, too; but seeing that it was not so well suited to epic poetry as the tale of which he made use, he rejected it, showing that he knew it. ,This is apparent from the passage in the
2.117. These verses and this passage prove most clearly that the Cyprian poems are not the work of Homer but of someone else. For the Cyprian poems relate that Alexandrus reached Ilion with Helen in three days from Sparta, having a fair wind and a smooth sea; but according to the

2.119. Menelaus then went to Egypt and up the river to Memphis ; there, relating the truth of the matter, he met with great hospitality and got back Helen, who had not been harmed, and also all his wealth, besides. ,Yet, although getting this, Menelaus was guilty of injustice toward the Egyptians. For adverse weather detained him when he tried to sail away; after this continued for some time, he carried out something impious, ,taking two native children and sacrificing them. When it became known that he had done this, he fled with his ships straight to Libya, hated and hunted; and where he went from there, the Egyptians could not say. The priests told me that they had learned some of this by inquiry, but that they were sure of what had happened in their own country. ' "
2.120. The Egyptians' priests said this, and I myself believe their story about Helen, for I reason thus: had Helen been in Ilion, then with or without the will of Alexandrus she would have been given back to the Greeks. ,For surely Priam was not so mad, or those nearest to him, as to consent to risk their own persons and their children and their city so that Alexandrus might cohabit with Helen. ,Even if it were conceded that they were so inclined in the first days, yet when not only many of the Trojans were slain in fighting against the Greeks, but Priam himself lost to death two or three or even more of his sons in every battle (if the poets are to be believed), in this turn of events, had Helen been Priam's own wife, I cannot but think that he would have restored her to the Greeks, if by so doing he could escape from the evils besetting him. ,Alexandrus was not even heir to the throne, in which case matters might have been in his hands since Priam was old, but Hector, who was an older and a better man than Alexandrus, was going to receive the royal power at Priam's death, and ought not have acquiesced in his brother's wrongdoing, especially when that brother was the cause of great calamity to Hector himself and all the rest of the Trojans. ,But since they did not have Helen there to give back, and since the Greeks would not believe them although they spoke the truth—I am convinced and declare—the divine powers provided that the Trojans, perishing in utter destruction, should make this clear to all mankind: that retribution from the gods for terrible wrongdoing is also terrible. This is what I think, and I state it. " "

2.122. They said that later this king went down alive to what the Greeks call Hades and there played dice with Demeter, and after winning some and losing some, came back with a gift from her of a golden hand towel. ,From the descent of Rhampsinitus, when he came back, they said that the Egyptians celebrate a festival, which I know that they celebrate to this day, but whether this is why they celebrate, I cannot say. ,On the day of the festival, the priests weave a cloth and bind it as a headband on the eyes of one of their number, whom they then lead, wearing the cloth, into a road that goes to the temple of Demeter; they themselves go back, but this priest with his eyes bandaged is guided (they say) by two wolves to Demeter's temple, a distance of three miles from the city, and led back again from the temple by the wolves to the same place. " '
2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. ' "

2.129. The next king of Egypt, they said, was Kheops' son Mycerinus. Disliking his father's doings, he opened the temples and let the people, ground down to the depth of misery, go to their business and their sacrifices; and he was the most just judge among all the kings. ,This is why he is praised above all the rulers of Egypt ; for not only were his judgments just, but Mycerinus would give any who were not satisfied with the judgment a present out of his own estate to compensate him for his loss. ,Though mild toward his people and conducting himself as he did, yet he suffered calamities, the first of which was the death of his daughter, the only child of his household. Deeply grieved over this misfortune, he wanted to give her a burial somewhat more sumptuous than ordinary; he therefore made a hollow cow's image of gilded wood and placed the body of his dead daughter therein. " "

2.132. As for the cow, it is covered with a purple robe, only the head and neck exposed, encrusted with a very thick layer of gold. Between the horns is the golden figure of the sun's orb. ,It does not stand, but kneels; it is as big as a live cow of great size. This image is carried out of the chamber once every year, whenever the Egyptians mourn the god whose name I omit in speaking of these matters: ,then the cow is brought out into the light; for they say that before she died she asked her father, Mycerinus, that she see the sun once a year. " '
2.133. After what happened to his daughter, the following happened next to this king: an oracle came to him from the city of Buto, announcing that he had just six years to live and was to die in the seventh. ,The king took this badly, and sent back to the oracle a message of reproach, blaming the god that his father and his uncle, though they had shut up the temples, and disregarded the gods, and destroyed men, had lived for a long time, but that he who was pious was going to die so soon. ,But a second oracle came announcing that for this very reason his life was hastening to a close: he had done what was contrary to fate; Egypt should have been afflicted for a hundred and fifty years, and the two kings before him knew this, but not he. ,Hearing this, Mycerinus knew that his doom was fixed. Therefore, he had many lamps made, and would light these at nightfall and drink and enjoy himself, not letting up day or night, roaming to the marsh country and the groves and wherever he heard of the likeliest places of pleasure. ,This was his recourse, so that by turning night into day he might make his six years into twelve and so prove the oracle false.

2.137. After him reigned a blind man called Anysis, of the town of that name. In his reign Egypt was invaded by Sabacos king of Ethiopia and a great army of Ethiopians. ,The blind man fled to the marshes, and the Ethiopian ruled Egypt for fifty years, during which he distinguished himself for the following: ,he would never put to death any Egyptian wrongdoer but sentenced all, according to the severity of their offenses, to raise embankments in their native towns. Thus the towns came to stand yet higher than before; ,for after first being built on embankments made by the excavators of the canals in the reign of Sesostris, they were yet further raised in the reign of the Ethiopian. ,of the towns in Egypt that were raised, in my opinion, Bubastis is especially prominent, where there is also a temple of Bubastis, a building most worthy of note. Other temples are greater and more costly, but none more pleasing to the eye than this. Bubastis is, in the Greek language, Artemis. ' "
2.138. Her temple is of this description: except for the entrance, it stands on an island; for two channels approach it from the Nile without mixing with one another, running as far as the entryway of the temple, the one and the other flowing around it, each a hundred feet wide and shaded by trees. ,The outer court is sixty feet high, adorned with notable figures ten feet high. The whole circumference of the city commands a view down into the temple in its midst; for the city's level has been raised, but that of the temple has been left as it was from the first, so that it can be seen into from above. ,A stone wall, cut with figures, runs around it; within is a grove of very tall trees growing around a great shrine where the image of the goddess is; the temple is a square, each side measuring an eighth of a mile. ,A road, paved with stone, about three eighths of a mile long leads to the entrance, running eastward through the marketplace, towards the temple of Hermes; this road is about four hundred feet wide, and bordered by trees reaching to heaven. Such is this temple. " '
2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. ' "

2.141. The next king was the priest of Hephaestus whose name was Sethos. He despised and had no regard for the warrior Egyptians, thinking he would never need them; besides otherwise dishonoring them, he took away the chosen lands which had been given to them, twelve fields to each man, in the reign of former kings. ,So when presently king Sanacharib came against Egypt, with a great force of Arabians and Assyrians, the warrior Egyptians would not march against him. ,The priest, in this quandary, went into the temple shrine and there before the god's image bitterly lamented over what he expected to suffer. Sleep came on him while he was lamenting, and it seemed to him the god stood over him and told him to take heart, that he would come to no harm encountering the power of Arabia : “I shall send you champions,” said the god. ,So he trusted the vision, and together with those Egyptians who would follow him camped at Pelusium, where the road comes into Egypt ; and none of the warriors would go with him, but only merchants and craftsmen and traders. ,Their enemies came there, too, and during the night were overrun by a horde of field mice that gnawed quivers and bows and the handles of shields, with the result that many were killed fleeing unarmed the next day. ,And to this day a stone statue of the Egyptian king stands in Hephaestus' temple, with a mouse in his hand, and an inscription to this effect: “Look at me, and believe.” " '

2.142. Thus far went the record given by the Egyptians and their priests; and they showed me that the time from the first king to that priest of Hephaestus, who was the last, covered three hundred and forty-one generations, and that in this time this also had been the number of their kings, and of their high priests. ,Now three hundred generations are ten thousand years, three generations being equal to a hundred. And over and above the three hundred, the remaining forty-one cover thirteen hundred and forty years. ,Thus the whole period is eleven thousand three hundred and forty years; in all of which time (they said) they had had no king who was a god in human form, nor had there been any such either before or after those years among the rest of the kings of Egypt . ,Four times in this period (so they told me) the sun rose contrary to experience; twice he came up where he now goes down, and twice went down where he now comes up; yet Egypt at these times underwent no change, either in the produce of the river and the land, or in the matter of sickness and death.

2.143. Hecataeus the historian was once at Thebes , where he made a genealogy for himself that had him descended from a god in the sixteenth generation. But the priests of Zeus did with him as they also did with me (who had not traced my own lineage). ,They brought me into the great inner court of the temple and showed me wooden figures there which they counted to the total they had already given, for every high priest sets up a statue of himself there during his lifetime; ,pointing to these and counting, the priests showed me that each succeeded his father; they went through the whole line of figures, back to the earliest from that of the man who had most recently died. ,Thus, when Hecataeus had traced his descent and claimed that his sixteenth forefather was a god, the priests too traced a line of descent according to the method of their counting; for they would not be persuaded by him that a man could be descended from a god; they traced descent through the whole line of three hundred and forty-five figures, not connecting it with any ancestral god or hero, but declaring each figure to be a “Piromis” the son of a “Piromis”; in Greek, one who is in all respects a good man. ' "

2.144. Thus they showed that all those whose statues stood there had been good men, but quite unlike gods. ,Before these men, they said, the rulers of Egypt were gods, but none had been contemporary with the human priests. of these gods one or another had in succession been supreme; the last of them to rule the country was Osiris' son Horus, whom the Greeks call Apollo; he deposed Typhon, and was the last divine king of Egypt . Osiris is, in the Greek language, Dionysus. " '

2.145. Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war.

2.146. With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge. ' "

2.151. Now the twelve kings were just, and in time came to sacrifice in Hephaestus' temple. On the last day of the feast, as they were about to pour libations, the high priest brought out the golden vessels which they commonly used for this; but he counted wrongly and had only eleven for the twelve. ,So the last in line, Psammetichus, as he had no vessel, took off his bronze helmet and held it out and poured the libation with it. All the kings were accustomed to wear helmets, and were then helmeted; ,it was not in guile, then, that Psammetichus held out his headgear; but the rest perceived what Psammetichus had done, and remembered the oracle that promised the sovereignty of all Egypt to whoever poured a libation from a vessel of bronze; therefore, though they considered Psammetichus not deserving of death (for they examined him and found that he had acted without intent), they decided to strip him of most of his power and to chase him away into the marshes, and that he was not to concern himself with the rest of Egypt . " '
2.152. This Psammetichus had formerly been in exile in Syria, where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto, where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt, where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered.' "
2.153. Having made himself master of all Egypt, he made the southern outer court of Hephaestus' temple at Memphis, and built facing this a court for Apis, where Apis is kept and fed whenever he appears; this court has an inner colonnade all around it and many cut figures; the roof is held up by great statues twenty feet high for pillars. Apis in Greek is Epaphus. " '
2.154. To the Ionians and Carians who had helped him, Psammetichus gave places to live in called The Camps, opposite each other on either side of the Nile ; and besides this, he paid them all that he had promised. ,Moreover, he put Egyptian boys in their hands to be taught Greek, and from these, who learned the language, are descended the present-day Egyptian interpreters. ,The Ionians and Carians lived for a long time in these places, which are near the sea, on the arm of the Nile called the Pelusian, a little way below the town of Bubastis . Long afterwards, king Amasis removed them and settled them at Memphis to be his guard against the Egyptians. ,It is a result of our communication with these settlers in Egypt (the first of foreign speech to settle in that country) that we Greeks have exact knowledge of the history of Egypt from the reign of Psammetichus onwards. ,There still remained in my day, in the places out of which the Ionians and Carians were turned, the winches for their ships and the ruins of their houses. This is how Psammetichus got Egypt .
2.155. I have often mentioned the Egyptian oracle, and shall give an account of this, as it deserves. This oracle is sacred to Leto, and is situated in a great city by the Sebennytic arm of the Nile, on the way up from the sea. ,Buto is the name of the city where this oracle is; I have already mentioned it. In Buto there is a temple of Apollo and Artemis. The shrine of Leto where the oracle is, is itself very great, and its outer court is sixty feet high. ,But what caused me the most wonder among the things apparent there I shall mention. In this precinct is the shrine of Leto, the height and length of whose walls is all made of a single stone slab; each wall has an equal length and height; namely, seventy feet. Another slab makes the surface of the roof, the cornice of which is seven feet broad.
2.156. Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto, and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say. ' "

2.158.5. this is the most direct route, but the canal is far longer, inasmuch as it is more crooked. In Necos' reign, a hundred and twenty thousand Egyptians died digging it. Necos stopped work, stayed by a prophetic utterance that he was toiling beforehand for the barbarian. The Egyptians call all men of other languages barbarians. " '

2.158. Psammetichus had a son, Necos, who became king of Egypt . It was he who began building the canal into the Red Sea, which was finished by Darius the Persian. This is four days' voyage in length, and it was dug wide enough for two triremes to move in it rowed abreast. ,It is fed by the Nile, and is carried from a little above Bubastis by the Arabian town of Patumus; it issues into the Red Sea . Digging began in the part of the Egyptian plain nearest to Arabia ; the mountains that extend to Memphis (the mountains where the stone quarries are) come close to this plain; ,the canal is led along the foothills of these mountains in a long reach from west to east; passing then into a ravine, it bears southward out of the hill country towards the Arabian Gulf . ,Now the shortest and most direct passage from the northern to the southern or Red Sea is from the Casian promontory, the boundary between Egypt and Syria, to the Arabian Gulf, and this is a distance of one hundred and twenty five miles, neither more nor less; ,this is the most direct route, but the canal is far longer, inasmuch as it is more crooked. In Necos' reign, a hundred and twenty thousand Egyptians died digging it. Necos stopped work, stayed by a prophetic utterance that he was toiling beforehand for the barbarian. The Egyptians call all men of other languages barbarians. " "
2.159. Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place.' "

2.169. When Apries with his guards and Amasis with the whole force of Egyptians came to the town of Momemphis, they engaged; and though the foreigners fought well, they were vastly outnumbered, and therefore were beaten. ,Apries, they say, supposed that not even a god could depose him from his throne, so firmly did he think he was established; and now, defeated in battle and taken captive, he was brought to Saïs, to the royal dwelling which belonged to him once but now belonged to Amasis. ,There, he was kept alive for a while in the palace and well treated by Amasis. But presently the Egyptians complained that there was no justice in keeping alive one who was their own and their king's bitterest enemy; whereupon Amasis gave Apries up to them, and they strangled him and then buried him in the burial-place of his fathers. ,This is in the temple of Athena, very near to the sanctuary, on the left of the entrance. The people of Saïs buried within the temple precinct all kings who were natives of their district. ,The tomb of Amasis is farther from the sanctuary than the tomb of Apries and his ancestors; yet it, too, is within the temple court; it is a great colonnade of stone, richly adorned, the pillars made in the form of palm trees. In this colonnade are two portals, and the place where the coffin lies is within their doors. " '
2.170. There is also at Saïs the burial-place of one whose name I think it impious to mention in speaking of such a matter; it is in the temple of Athena, behind and close to the length of the wall of the shrine. ,Moreover, great stone obelisks stand in the precinct; and there is a lake nearby, adorned with a stone margin and made in a complete circle; it is, as it seemed to me, the size of the lake at Delos which they call the Round Pond. ' "
2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call
2.176. Furthermore, Amasis dedicated, besides monuments of marvellous size in all the other temples of note, the huge image that lies supine before Hephaestus' temple at Memphis ; this image is seventy-five feet in length; there stand on the same base, on either side of the great image, two huge statues hewn from the same block, each of them twenty feet high. ,There is at Saïs another stone figure of like size, supine as is the figure at Memphis . It was Amasis, too, who built the great and most marvellous temple of Isis at Memphis . " '

2.178. Amasis became a philhellene, and besides other services which he did for some of the Greeks, he gave those who came to Egypt the city of Naucratis to live in; and to those who travelled to the country without wanting to settle there, he gave lands where they might set up altars and make holy places for their gods. ,of these the greatest and most famous and most visited precinct is that which is called the Hellenion, founded jointly by the Ionian cities of Chios, Teos, Phocaea, and Clazomenae, the Dorian cities of Rhodes, Cnidus, Halicarnassus, and Phaselis, and one Aeolian city, Mytilene . ,It is to these that the precinct belongs, and these are the cities that furnish overseers of the trading port; if any other cities advance claims, they claim what does not belong to them. The Aeginetans made a precinct of their own, sacred to Zeus; and so did the Samians for Hera and the Milesians for Apollo. ' "

2.182. Moreover, Amasis dedicated offerings in Hellas . He gave to Cyrene a gilt image of Athena and a painted picture of himself; to Athena of Lindus, two stone images and a marvellous linen breast-plate; and to Hera in Samos, two wooden statues of himself that were still standing in my time behind the doors in the great shrine. ,The offerings in Samos were dedicated because of the friendship between Amasis and Polycrates, son of Aeaces; what he gave to Lindus was not out of friendship for anyone, but because the temple of Athena in Lindus is said to have been founded by the daughters of Danaus, when they landed there in their flight from the sons of Egyptus. Such were Amasis' offerings. Moreover, he was the first conqueror of Cyprus, which he made tributary to himself. " "
3.1. Cyrus' son Cambyses was leading an army of his subjects, Ionian and Aeolian Greeks among them, against this Amasis for the following reason. Cambyses had sent a herald to Egypt asking Amasis for his daughter; he asked on the advice of an Egyptian, who advised it out of resentment against Amasis, that out of all the Egyptian physicians Amasis had dragged him away from his wife and children and sent him up to Persia when Cyrus sent to Amasis asking for the best eye-doctor in Egypt . ,Out of resentment, the Egyptian by his advice induced Cambyses to ask Amasis for his daughter, so that Amasis would either be wretched if he gave her, or hated by Cambyses if he did not. Amasis, intimidated by the power of Persia and frightened, could neither give his daughter nor refuse her; for he knew well that Cambyses was not going to take her as his wife but as his concubine. ,After considering the matter, he did as follows. There was a daughter of the former king Apries, all that was left of that family, quite tall and pretty, and her name was Nitetis; this girl Amasis adorned with clothes and gold and sent to Cambyses as his own daughter. ,But after a time, as he embraced her addressing her as the daughter of Amasis, the girl said to him, “O King, you do not understand how you have been made a fool of by Amasis, who dressed me in finery and sent me to you as his own daughter, when I am in fact the daughter of Apries, the ruler Amasis revolted from with the Egyptians and killed.” ,This speech and this crime that occurred turned Cyrus' son Cambyses, furiously angry, against Egypt . So the Persians say. " '3.2. But the Egyptians, who say that Cambyses was the son of this daughter of Apries, claim him as one of theirs; they say that it was Cyrus who asked Amasis for his daughter, and not Cambyses. ,But what they say is false. They are certainly not unaware (for if any understand the customs of the Persians the Egyptians do) firstly, that it is not their custom for illegitimate offspring to rule when there are legitimate offspring; and secondly, that Cambyses was the son of Cassandane, the daughter of Pharnaspes, who was an Achaemenid, and not of the Egyptian woman. But they falsify the story, pretending to be related to the house of Cyrus. That is the truth of the matter.

3.19. When Cambyses determined to send the spies, he sent for those Fish-eaters from the city of Elephantine who understood the Ethiopian language. ,While they were fetching them, he ordered his fleet to sail against Carthage . But the Phoenicians said they would not do it; for they were bound, they said, by strong oaths, and if they sailed against their own progeny they would be doing an impious thing; and the Phoenicians being unwilling, the rest were inadequate fighters. ,Thus the Carthaginians escaped being enslaved by the Persians; for Cambyses would not use force with the Phoenicians, seeing that they had willingly surrendered to the Persians, and the whole fleet drew its strength from them. The Cyprians too had come of their own accord to aid the Persians against Egypt . ' "3.20. When the Fish-eaters arrived from Elephantine at Cambyses' summons, he sent them to Ethiopia, with orders what to say, and bearing as gifts a red cloak and a twisted gold necklace and bracelets and an alabaster box of incense and an earthenware jar of palm wine. These Ethiopians, to whom Cambyses sent them, are said to be the tallest and most handsome of all men. ,Their way of choosing kings is different from that of all others, as (it is said) are all their laws; they consider that man worthy to be their king whom they judge to be tallest and to have strength proportional to his stature. " '
3.24. Last after this they viewed the Ethiopian coffins; these are said to be made of alabaster, as I shall describe: ,they cause the dead body to shrink, either as the Egyptians do or in some other way, then cover it with gypsum and paint it all as far as possible in the likeness of the living man; ,then they set it within a hollow pillar of alabaster, which they dig in abundance from the ground, and it is easily worked; the body can be seen in the pillar through the alabaster, no evil stench nor anything unpleasant proceeding from it, and showing clearly all its parts, as if it were the man himself. ,The nearest of kin keep the pillar in their house for a year, giving it of the first-fruits and offering it sacrifices; after which they bring the pillars out and set them round about the city. 3.25. Having seen everything, the spies departed again. When they reported all this, Cambyses was angry, and marched at once against the Ethiopians, neither giving directions for any provision of food nor considering that he was about to lead his army to the ends of the earth; ,being not in his right mind but mad, however, he marched at once on hearing from the Fish-eaters, ordering the Greeks who were with him to await him where they were, and taking with him all his land army. ,When he came in his march to Thebes , he detached about fifty thousand men from his army, and directed them to enslave the Ammonians and burn the oracle of Zeus; and he himself went on towards Ethiopia with the rest of his host. ,But before his army had accomplished the fifth part of their journey they had come to an end of all there was in the way of provision, and after the food was gone, they ate the beasts of burden until there was none of these left either. ,Now had Cambyses, when he perceived this, changed his mind and led his army back again, he would have been a wise man at last after his first fault; but as it was, he went ever forward, taking account of nothing. ,While his soldiers could get anything from the earth, they kept themselves alive by eating grass; but when they came to the sandy desert, some did a terrible thing, taking by lot one man out of ten and eating him. ,Hearing this, Cambyses feared their becoming cannibals, and so gave up his expedition against the Ethiopians and marched back to Thebes , with the loss of many of his army; from Thebes he came down to Memphis, and sent the Greeks to sail away.
3.28. Having put them to death, he next summoned the priests before him. When they gave him the same account, he said that if a tame god had come to the Egyptians he would know it; and with no more words he bade the priests bring Apis. So they went to fetch and bring him. ,This Apis, or Epaphus, is a calf born of a cow that can never conceive again. By what the Egyptians say, the cow is made pregt by a light from heaven, and thereafter gives birth to Apis. ,The marks of this calf called Apis are these: he is black, and has on his forehead a three-cornered white spot, and the likeness of an eagle on his back; the hairs of the tail are double, and there is a knot under the tongue. ' "3.29. When the priests led Apis in, Cambyses—for he was all but mad—drew his dagger and, meaning to stab the calf in the belly, stuck the thigh; then laughing he said to the priests: ,“Simpletons, are these your gods, creatures of flesh and blood that can feel weapons of iron? That is a god worthy of the Egyptians. But for you, you shall suffer for making me your laughing-stock.” So saying he bade those, whose business it was, to scourge the priests well, and to kill any other Egyptian whom they found holiday-making. ,So the Egyptian festival ended, and the priests were punished, and Apis lay in the temple and died of the wound in the thigh. When he was dead of the wound, the priests buried him without Cambyses' knowledge. " '
3.37. Cambyses committed many such mad acts against the Persians and his allies; he stayed at Memphis, and there opened ancient coffins and examined the dead bodies. ,Thus too he entered the temple of Hephaestus and jeered at the image there. This image of Hephaestus is most like the Phoenician Pataici, which the Phoenicians carry on the prows of their triremes. I will describe it for anyone who has not seen these figures: it is the likeness of a dwarf. ,Also he entered the temple of the Cabeiri, into which no one may enter save the priest; the images here he even burnt, with bitter mockery. These also are like the images of Hephaestus, and are said to be his sons. ' "3.38. I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. ,It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. ,When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers' dead bodies. They answered that there was no price for which they would do it. ,Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all." '
3.64. The truth of the words and of a dream struck Cambyses the moment he heard the name Smerdis; for he had dreamt that a message had come to him that Smerdis sitting on the royal throne touched heaven with his head; ,and perceiving that he had killed his brother without cause, he wept bitterly for Smerdis. Having wept, and grieved by all his misfortune, he sprang upon his horse, with intent to march at once to Susa against the Magus. ,As he sprang upon his horse, the cap fell off the sheath of his sword, and the naked blade pierced his thigh, wounding him in the same place where he had once wounded the Egyptian god Apis; and believing the wound to be mortal, Cambyses asked what was the name of the town where he was. ,They told him it was Ecbatana . Now a prophecy had before this come to him from Buto, that he would end his life at Ecbatana ; Cambyses supposed this to signify that he would die in old age at the Median Ecbatana, his capital city; but as the event proved, the oracle prophesied his death at Ecbatana of Syria . ,So when he now inquired and learned the name of the town, the shock of his wound, and of the misfortune that came to him from the Magus, brought him to his senses; he understood the prophecy and said: “Here Cambyses son of Cyrus is to die.” ' "
3.97. These were the governments and appointments of tribute. The Persian country is the only one which I have not recorded as tributary; for the Persians live free from all taxes. ,As for those on whom no tribute was laid, but who rendered gifts instead, they were, firstly, the Ethiopians nearest to Egypt, whom Cambyses conquered in his march towards the long-lived Ethiopians; and also those who dwell about the holy Nysa, where Dionysus is the god of their festivals. These Ethiopians and their neighbors use the same seed as the Indian Callantiae, and they live underground. ,These together brought every other year and still bring a gift of two choenixes of unrefined gold, two hundred blocks of ebony, five Ethiopian boys, and twenty great elephants' tusks. ,Gifts were also required of the Colchians and their neighbors as far as the Caucasus mountains (which is as far as the Persian rule reaches, the country north of the Caucasus paying no regard to the Persians); these were rendered every four years and are still rendered, namely, a hundred boys and as many maids. ,The Arabians rendered a thousand talents' weight of frankincense yearly. Such were the gifts of these peoples to the king, besides the tribute. " '3.98. All this abundance of gold, from which the Indians send the aforementioned gold-dust to the king, they obtain in the following way. ,To the east of the Indian country is sand. of all the people of Asia whom we know - even those about whom something is said with precision - the Indians dwell nearest to the dawn and the rising sun; for on the eastern side of India all is desolate because of the sand. ,There are many Indian nations, none speaking the same language; some of them are nomads, some not; some dwell in the river marshes and live on raw fish, which they catch from reed boats. Each boat is made of one joint of reed. ,These Indians wear clothes of bullrushes; they mow and cut these from the river, then weave them crosswise like a mat, and wear them like a breastplate. ' "3.99. Other Indians, to the east of these, are nomads and eat raw flesh; they are called Padaei. It is said to be their custom that when anyone of their fellows, whether man or woman, is sick, a man's closest friends kill him, saying that if wasted by disease he will be lost to them as meat; though he denies that he is sick, they will not believe him, but kill and eat him. ,When a woman is sick

Tiresias: The Ancient Mediterranean Religions Source Database